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•     THE 

CHRISI'IAN  PAiiERN, 

'      O  R*  T  H  E  , 

IMITATION 

.  OF 

JESUS  CHRIST, 

C  BEING     AN 

ABRIDGEMENT 

OF     THE 

WORKS 

OF 

i: HO  MAS  a  KEMP  IS. 

By  a    FEMALE    HAND, 

^ n ^ ^- i 

LONDON  Printed     M.D  C  C,  X  L  I  V, 

GERMANTOWN:  Re-Prinred,  hj 
Christophor  Sowr  1749 


OF   THE 


IMITATION 


OP 


JESUS    CHRIST. 


The  Firft  Book 


GHAP.    I. 

Of  the  Contempt  of  the  Vanities  cf  the  Worli. 

HE  that  follomth  me,  fhaU  not  rodJ^  j^^  ^.^  ^  ^^^ 
in  Darknefi,  but  fkall  have  the  ._ 
Light  of  Life,  fays  that  Chrift  who  de- 
clares himielf  7he  Light  of  the  World,  The 
true  Imporcance  and  Deiign  of  which  Words  is  doiibt- 
iefs  tjo  inftrud  us,  that  the  Way  to  be  truly  Enlighten- 
ed, and  to  deliver  ourfclves  from  a  Blindnefs  of  Heart, 
ns  to  make  his  Holy  Life  the  Objed  of  our  Imitation, 
and  to  form  our  Difpofitions  and  Adrions  upon  the 
perfed  Model  of  that  bright  Example.  But  how  (hall 
we  follow  a  Pattern,  which  we  but  Httle  think  of? 
The  firft  Step  therefore  towards  thus  Copying  after 
him,  is  the  employing  our  Thoughts,  with  great  Pre* 
quency  and  ferious  Attention,  upon  the  Perfcdions  of 
this  Divine  Original^ 

^  I  Z.  The 


of  the  Imitation      book 


2.  The  Dodrine  taught  by  Chrift,  excels  all  the 
Inftrudions  deliver'd  to  Mankmd,  by  all  the  Holy 
Men  that  ever  lived.  And  every  Man,  endued  with  a 
true  Chriftian  Spirit,  will  not  fail  there  to  find  a  hid- 
den Manna,  like  that  ^of  old,  fitted  both  to  nourilh, 
and  minifter  DcHght  to  his  Soul.  The  true  Account 
then  why  Men  hear  the  Gofpel  without  any  fenfiblc 
Relifn,  or  eager  Defire,  is,  that  they  are  not^  endued 
with  the  Spitit  of  ChriH.  This  is  a  Treafure  found 
of  them  only  who  defire  to  find  it  5  and  a  Man  mud 
refoh'e  and  endeavour  to  form  his  whole  Converfation 
upon  the  Principles  of  that  Dodlrine.  before  he  can  at- 
tain to  a  full  Underllanding  of  its  Excellence,  and  feel 
an  inward  Satisfaction  in  the  Study  of  it, 

J.  And  here  indeed  lies  the  true  Benefit  of  Medita- 
tion arid  Knowledge,  For,  without  this,  how  poor 
and  unprofitable  a  thing  is  Speculation  ?  What  is  a  Man 
the  bettet,  for  entering  iiito  the  fublime  Myfteries  of 
the  Trinity,  and  being  able  to  difpute  nicely  upon 
that  adorable  Union;  if  i»  the  meanwhile  he  want  that 
Meeknefs  and  Humility,  without  which  he  mull  needs 
\iQ  under  the  Diipleafure  of  the  Trinity  ?  Certain  it  is. 
that  Diflindions  and  Notions,,  tho'  never  fo  fubtle  or 
ferviceable  to  the  Truth,  do  not  make  a  Man  Juft  and 
Holy  :  Bat  a  careful  and  confcientbus  Life  recom- 
mends us  to  the  Favour  and  Love  of  God»  I  had  ra- 
ther be  affcded  with  a  true  penirent  Sorrow  for  Sm, 
than  be  able  to  refolve  the  moft  difficult  Cafes  about  it, 
Suppofe  you  had  all  the  Bible  faU-Ally  treafured  up  in 
your  Memory,  and  a  perfed  Comprehenfion  of  all  the 
Moral  Philofophy  in  the  World  5  To  what  purpofe 
ferves  this  mighty  Stock  of  Rules,  if  not  drawn  out  in- 
to Ufe  by  Charity,  and  feconded  by  Divine  Grace?  Z^- 
nity  o£  Canities,  all  is  Famtjf,  faid  the 
Ecclef,  i,  2,  Preacher ;  and  his  Obfervation  admits  of 

that  fingle  Exception,  taken  notice  ot  in  the  Conclufi- 
®ii  of  hil  Book.  Lqvc  God,  (md  %^p  his  Cmmmdmms; 


BOOK  I,        of]e(us  Chrift      5 

/or  //7;>  is  the  ivhole  of  Adm^     He,    who     ^,  ^     ..  ,^ 
would  approve  kimfelt  wile  m  good  ear- 
neft,    muft  firft,    by  a  juft  Contempt  of   this    World, 
raife  himfelf  up  to  the  Defires  and  Endeavours  after  the 
Kingdom  of  Heaven. 

4.  Vanity  moft  certainly  it  is,  with  great  Solicitude 
to  feek,  and  place  our  Hope  and  Confidence  in  Riches, 
which  are  fure  to  periili.  Vanity,  to  cherifh  our  Am- 
bition, and  ftrive,  by  all  polllbie  Means,  to  attain  x 
high  and  honourable  Station,  Vanity,  to  indulge  the 
Defires  of  the  Flefn,  and  court  thofe  Pieafures,  which 
draw  after  them  grievous  and  lafting  Pains.  Vanity 
moft  exquifite,  to  be  iniiftitely  concerned  for  living 
long,  and  perfectly  indifierenr,  or  but  coldly  aflfected, 
concerning  living  well.  Vanity  moft  fatal  «nd  ftupid, 
to  determme  our  Thoughts  and  Cares  to  this  Life  pre- 
fent,  and  never  look  forward  to  that  which  is  to  come  t 
To  doatapon  Things  that  fly  fwifcly  from  us,  and  cling 
faft  about^  imaginary  and  tranfitory  DeUghts  ;  while  we 
fuffer  our  felvcs  by  thefe  to  be  detained  ani  diverted 
from  the  Purfuit  of  fubftantial  and  eternal  Joys^ 

f^  Oh  turn  this  Vehemence  of  Defire  upon  the 
right  Objed,  and  remember,  to  how  Utle  purpofe  it 
is^placed  on  that  wliich  cannot  give  Content ;  fince 
moft  true  is  that  Obfervation,  which  ought  ro  make 
us  wifer.  The  Eje  ts  not  fatisfied  roith  See-  ^^.^^^y;  ^.^  ^ 
ing,  nor  the  Ear  filled  with  Hearing,  Ule 
then  thy  utmoft  Diligence,  to  wean  thy  Soul  from  the 
Love  of  the  Things  that  are  Jeen,  md  fit  tly/  Affecitons  on 
Thtnns  thAt  are  not  fieen.  For,  be  allured,  that  they, 
wo  follow  their  own  fenfual  Appetites,  to  lofe,  not 
only  their  Labour  and  Expectation,  but  alfo  their  In- 
nocence and  Purity,  the  Peace  of  their  own  Ccnfci- 
cnce,  and  the  Favour  of  Almight)''  God^ 


CHAP- 


4  Of  the  Imitation        book  l^. 

C  H  A  p.  IL 

Modefiy^ 

I  I  ^HE  Defire  of  Kn<)wle(ige  is  natural  to  every 
I  Man,  but  what  Advantage  is  it  to  be  knowing, 
"■^  if  that  Knowledge  be  not  feafoned  with  Virtue  and 
Religion  ?  The  vileft  Peafant,  and  he,  whom  we  in 
fcorn  think  lead  removed  from  a  Brute,  if  he  ferve 
God  according  to  the  beft  of  his  mean  Capacity,  is 
yet  a  better  and  more  valuable  Man,  than  the  proudeft 
Philofopher,  who  buiies  himfelf  in  confidering  the 
Motions  of  the  Heavens,  but  beftows  no  Refledion  at 
all  upon  thofe  of  his  own  Mind.  The  certain  Con- 
fequence  of  knowing  a  Man  s  (t\£  truly,  \%  a  mean 
Opinion  of  himfelf,  and  not  being  exalted  with  the  Com- 
Mendations  of  other  People^  And  fuppofing  my 
Knowledge  fo  vafi:  and  Extenfive,  that  nothing  this 
World  contains  were  hid  from  it  ;  yet  what  would  all 
this  avail  me  in  the  Sight  of  God,  who,  when  he 
comes  to  Judgment  will  try  me  upon  the  Ifliie,  not  of 
what  I  have  known,  but  what  I  have  done  ? 

2.  Reftrain  that  extreme  Defire  of  increaiing  Learn- 
ing, which  at  the  fame  Time  does  but  increafe  Sorrow* 
by  involving  the  Mind  in  much  Perplexity  and  falfe 
Delufion*  For  fuch  are  fond  of  being  thaught  Men  of 
Wifdom,  and  refpeded  as  fuch  :  And  yet  this  boafted 
Learning  of  theirs  coniifts  in  many  Things,  which  s. 
Man's  Mind  is  very  lirde^  if  at  all,  the  better  for  the 
Knowledge  of.  And  fiire,  whatever  they  may  think  of 
the  Matter,  he  who  beftows  his  Time  and  Pains  upon 
Things,  that  are  of  no  Service  for  promoting  the  Hap- 
pinefs  of  his  Soul,  ought  by  no  means  to  be  efteemed  a 
wife  Man.  Words  and  Notions  give  no  inward  Satif- 
fadion ;  but  a  Virtuous  Life  never  fails  to  comfort  and 
refreih  the  Mind,  and  to  minifler  the  belt  Antidote 
A  $  againft 


BOOK  I.         of  Jwdis  Chrift        5 

againft  all  manner  of  Difficulties  ;   for  (vc\\  ,  ^>    •.•  ., 
IS  a  good  Conlcience,  and  a  well   ground- 
ed Confidencf  towards  God,  which  is  its   infeparable  At- 
tendant^ 

J.  The  more  a  Man   knows,  and  the  better  thofc 
Subje<5ts  arc,  upon  which    his  Studies   have    been  em« 
ployed  ;  the  heavier  fhall   his  Account  be,  unlefs   his 
Piety  and  Virtue  be  proportionably  eminent  and  exem- 
plary.     So   little    Reafon  have    we  to  be  exalted  with 
our  Attainments  ;  and  not  rather  to  fear  more,  as  we 
improve    more   in  Knowledge.     And    what   Improve* 
ments  indeed  can  poffibly  be  Co  great,  as  to  juftify  our 
being  proud  of  them?  For  no  Man  can  ever  want  this 
Mortification    of  his    Vanity,    Thac  what  he  knows  is 
but  a  very  little,  in   comparifon  of  what  he  ftill  conti- 
nues ignorant  of.  Confider  this,  and,  inftead  of  boafting 
of  thy  Knowledge  of  a  few  Things,  confefs  and  be  out 
of  Countenance  for   the  many  more  which    thou  doft 
not  underftand.    And  why  fo  forward  to  prefer  thyfelf 
before  others,  when  there  are    fo  many    Perfons   whofe 
Learning,  and    Skill  in  the  Rules  of  living,  give  them 
an  undoubted  Right  to    be  preferred  before  you  ?   if 
you  would  attain  to  ufeful  Learning   indeed,  learn  to 
conceal    your   Attainments,    and   be    content    that  the 
World  fhould  think  meanly  of  you.    For  Lowlinefs  of 
Mind,  and  not  thinking  of  a  Man's  Cclfmore  higljly  than 
he  ought  to  thinks  is  the  moft  difficult,   but   wichal  the 
moft  profitable    LefTon  ;  and  the  preferring  others  be- 
fore   ourfelves,  is  a  Point  of  true  Wifdom  and    high 
Perfection.     Nor  ought  our  Opinions  of  this   Kind  to 
be  changed,  though  we  (hould  fee    anoLher  guilty,  of 
fome  egregious   Folly,    or  very   grievous  Wiclcednefs ; 
fince  we  our  felycs  are  Men  of  like  Pafiions  and  Frail- 
ties; nor  can  we  tell  hovv^  long  our  own  Virtue  may  con- 
tinue unfhaken.     Remember   then,  that  Infirmities  are 
common  to  all  Mankind  ;  and  fo  remember  it,  as  to 
yerfuade  yourfelf,  or  at  leail  to  fuiped,  that  thefe  arc 
A  4  dealt 


6    Of  the  Imitatwn     book  !• 


dealt  to  Thee  in  as  plentiful  a  Meafure,  as  to  any  other 
Perfbn  whatfbever. 


CHAP.  IIL 

The  DoElrine  9f  Truths 

ELefTed  is  the  Man,  whom  Truth  condefcends  t« 
'  Teach  ;  not  by  dark  Figures,  and  Words  quick- 
Pri  xci  13  ^y  forgotten,  but  by  a  full  and  familiar 
•^  '  *  '  Communication  of  itfelf.  Happy  fhould 
we  be,  could  we  but  fee  Things  as  they  ai^,  free  from 
the  Errors  of  our  fond  Opinions,  and  mt  falfe  Efti- 
mares  we  form  from  thence.  How  liigh  a  Value  do  wc 
fet  upon  the  Knack  of  DifJi-'.guiihing  and  Difputing 
nicelv,  in  Matters  hid  from  common  Apprehenfions ; 
but  Matters  toO:,  which  to  know  nothing  of  will  not 
render  a  Man's  Cafe  one  whit  the  worfe  at  the  Dc.y  of 
Judgment  ?  Egregious  and  Elaborate  Folly  1  which 
overlooks  ufeful  and  neceflary  Points,  as  Things  not 
worthy  our  Regard  ;  and  bends  our  Induftry  to  find 
out  thofe,  which   either  turn  to  no  Account,  or  what  is 

Tyr  7  worfe  then  none.  Thus  takin^j  Pains  to 

rjalm,  cxv.  ,      .  ,  n  i        •  r  •        • 

be  Ignorant  at  lalt,  and  venrying  m  our 

own    felves,  the  Prophet's    Defcripcion  of  the  Heathen 
Idols,  which  have  Ejes,  and  yet  fee  not. 

Why  fhould  we  then,  with  fuch  eager  Toil,  ftrivc 
to  be  Mafters  of  Logical  Definitions  ?  Or  what  do  our 
abftradted  Speculations  profit  us  ?  He,  whom  the  Divine 
Word  inftruds,  takes  a  much  fhorter  Cut  to  Truth: 
For  from  this  W^ord  alone  all  faving  Knowledge 
is  derived,  and  without  this  no  Man  underftands 
or  judges  aright.  But  he,  who  reduces  all  his  Stu- 
dies to,  and  governs  himfelf  by  this  Rule,  may  efta- 
blifh  his  Mind  in  perfcd  Peace,  and  reft  himfelf 
fjcuicly   upoa    God^     O  thpu   wiiofe  very  Eflcnce    is 

Trutk 


BOOK 


I.     o/'Jefus  Chrifl       7 


Truch,  unite  me  to  thyfelf  in  perfe<tb  Love  !  The  Va- 
riety of  other  Subjeds  tires  and  difcrads  my  Soul  ; 
in  Thee  alone  I  find  the  Sum  of  all  mv  Wifhes  and 
Deiiies^  Should  all  our  Teachers  be  forevef  dumb, 
and  this  SJ-eat  Volume  of  the  Creatures  continue  fhuc 
to  US,  we  might  di/}->enfe  with  all  the  refl  ;  if  Thou 
would'ft  vouchsafe  thy  own  Information,  and  teach  us 
by  thySelf^ 

The  better  acquainted  any  Man  is  with  himfcif,  the 
more  he  converics  with,  and  retues  into  his  own 
Bread ;  and  the  lefs  he  wanders  abroad,  and  dwells  up- 
on things  without  him,  the  more  extenfive  and  fublime 
is  his  Knowledge,  and  the  more  eafiiy  attained^  Becaufe 
rhis  Man^ceives,  and  is  directed  by,  a  Ray  darted 
from  Heaven  into  his  SouL  A  Mind  fincerc,  and  pure, 
and  firm,  is  not  diverted  by  Multiplicity  ofObjeds^  For 
the  Honour  of  God  is  its  conftant  Aim  ;  and,  having 
but  one  End  to  purdie,  it  is  in  perfect  Peace  and  Unity 
with  itfelf,  and  does  not  divide  its  Thoughts  in  Va- 
nity and  Self-love^  For  what  can  be  a  greater  Hin- 
drance, then  our  own  ambitious  and  ungovern'd  Paili- 
on  ?  A  truly  good  and  pious  Man  firft  orders  and  di- 
ipofes  all  his  Bufinefs  regularly,  before  he  enters  upon 
the  Execution  of  any  Defign  :  He  fufFers  no  vicious  In- 
clination to  divert  him,  but  makes  every  Undertaking 
fubmit  to  the  Dictates  of  Realbn  and  Religion*  The 
fharpcfl;  as  well  as  nobleft  Conflid  is  that,  wherein  we 
labour  to  gain  a  Conquefl  over  our  felves  ;  and  this 
ihould  be  our  principal  and  conftant  Care,  to  get  ground 
every  Day,  by  bringing  our  Paflions  more  and  more 
under,  and  becoming  more  mafterly  Proficients  in  Vir- 
tue and  Goodncfs. 

Nor  may  we  fuppofe  any  Degree  of  Virtue  Co  ex- 
alted, that  it  fhould  ceafe  to  be  a  State  of  Proficiency ; 
for  fuch  is  the  Condition  of  Mortals,  that  their  ucmoft 
poiUble  Perfection  in  this  Life,  is  ever  embafed  with 
m  Allay  of  Imperfedion  5  and  thek  brighteft  Noti- 
A  f  ons 


8      Of  tbe  Imttauun      book  ^. 

—  ■■    "  'I        I  III .  1 1  I  ■     I      I  .1  ,  — — —— 

ons  are  clouded  with  (bme  Confufion  and  ObfcunLy^ 
Bur  in  the  Srudy  of  ourfelves  we  are  beft  capable  of 
avoiding  Mift^kes,  Therefore  a  true  Senfe  of  what 
we  are;,  and  that  H^'milirv,  which  cannot  but  pro^ 
ceed  from  fuch  a  Senfe,  is  a  furer  Way  of  bringing  us 
to  God,  then  the  moft  laborious  and  profound  Enqui* 
ries  after  Knowledge.  Not  that  Learning  is  in  its  own 
Nature  blameable  ;  for  the  Underftanding  of  any 
thing  whatfoever,  confidered  (imply,  and  as  it  really 
is,  ought  to  be  acknowledged  commen.^able  and  good; 
the  Gift  and  Ordinance  of  God.  But  the  Danger  is^ 
when  we  give  this  the  Precedence  in  our  Efteem,  be-- 
fore  things  abundandy  better  :  I  mean  a  good  Confci-* 
ence,  and  a  virtuous  Converfation^  The  true  Reafbtt 
then  why,  in  an  Age  where  Learning  is  had  in  nni- 
verfal  Admiration,  fo  little  Profit  is  made  ;  and  both 
Error  and  Vice  do,  notwithftanding,  fo  wretchedly  ^ 
abound  ;  is,  in  Truth,  no  other,  than  that  Men  gene-' 
rally  miftake  their  main  Bufinefs  and  proper  Excellence* 
They  had  rather  cultivate  their  Parts  than  their  Man- 
ners, and  account  is  a  greater  Accomplifhment,  to 
know  much,  than  to  Live  well. 

Oh !  would  Men  but  beftow  half  the  Pains  in  root-* 
ing  out  Vice  and   planting  Virtue   in  jts  ftead,  which 
they    arc   content  to  throw  away  upon    captious  and 
.  unprofitable  Queftions,    and    the  Oppof-' 

tion  of  Science-,  fallly  fo  called  ;  what  a 
bleffcd  Rcformacion  fhould  we  fee  ?  Then  would  not 
the  Vulgar,  and  Meaner  Sort,  abandon  themfelves  to 
fuch  fcandalous,  brudfh,  and  abominable  Wickednefs.. 
Nor  would  the  Men  of  Senfe  and  Learning,  and  Qua- 
lity, continue  fo  profligate  and  diflolute  in  their  Man- 
ners, and  biemiih,  as  they  do,  their  Honour  and  At- 
tainments, with  fliamelefs  and  licentious  Impurities* 
Surely  this  could  not  be,  did  Men  but  eonlider  at  all, 
that  a  Day  of  Judgment  there  will  come,  wherein 
Meafiircs  wiil  be  t^en  very  different  from  ours  ;  when 

the 


«ooK  I.      of  Jelus  Chriffc.        9 

the  Enquiry,  upon  which  our  Affairs  muft  all  turiv 
\v5i  be,  not  how  much  we  have  Heard  or  Read,  but 
how  much  we  have  Done  ;  not  how  Eloquent  our 
Expreffions,  bur  how  Pure  and  Devout  our  Lives  ; 
how  much  our  Manners,  not  our  Capacity  or  Breeding* 
our  Wit  or  Rhetorick,  diftinguillied  us  from  common 
Men*  But,  if  the  Credit  and  Honour  of  the  thing 
were  the  only  Confideration  ;  yet  even  thus.  Where 
is  the  Fruit  of  all  this  mighty  Toil?  What  is  become 
of  all  the  Eminent  Divines,  Philofbphers,  Lawyers* 
Orators,  Perlons  celebrated  far  and  near  juft  at  the 
Time  when  they  lived  and  flourifhed  ?  but  now  (bmc- 
body  elfe  enjoys  the  Gains  of  all  that  Learning  and 
Fatigue  ;  and  'tis  oddsi  whether  he  that  lives  upon 
their  Labours,  ever  fo  much  as  fends  one  Thought 
after  them^  Thefe  Men,  fo  eminent  in  their  re^pedivc 
Profeflions,  no  doubt,  thought  themfelves  confiderabic 
in  their  own  Time ;  but  now  that  Time  is  gone,  and 
they  art  loft  in  univerfal  Silence^  Their  very  Names 
are  buried  a«  deep  as  their  Bodies  ;  and  the  one  was 
fcarcc  fboner  out  of  Sight,  then  the  other  out  of  all 
Mention  and  Remembrance. 

Ah  wretched  Men  J  How  have  you  been  deluded  ? 
How  fhort  and  withering  a  Good  does  that  Fame  and 
Reputation  prove,  which  you  vainly  promifed  your 
fclves  would  be  eternal ;  always  frefh  and  flourifliing, 
always,  precious  in  the  Mouths  and  Memories  of  Po~ 
fterity  ;  But  this,  and  no  better,  is  the  Condition  of 
all  jg^rldly  Honour*  Oh  |  had  you  but  been  equally 
careful  to  improve  in  Piety,  and  rendered  your  Vir- 
tues as  eminent  as  your  Learning,  your  Studies  then 
had  not  been  fruitlefs  ;  but  followed  with  a  Recompence^ 
which  would  not  thus  have  forfaken  you.  But  this  is 
the  fatal  Error  of  our  Agt^  that  infinite  Numbers  arc 
deftroyed  by  unprofitable  Knowledge,  They  lay 
them  felves  out  upon  Subtilties  and  Curiofities,  which 
turn  to  no  Account  >  and   the  only  Thing  which  can 

make 


lo    Of  the  Imitation    bookI. 

make  them  amends  at  lafl:,  Religion  and  the  Service  of 
God.y  that  they  give  themfelves  no  manner  of  Troii* 
ble  about,  but  flight,  as  not  worth  their  Care  or 
Thought.  The  great  Occa/ion  of  the  fantaftical  Opi- 
nions and  dangerous  Corruptions,  with  which  the 
World  is  pcfter'd,  is  certainly  this,  that  Men  propofe 
no  End  of  their  Studies  but  to  be  great,  and  to  have 
crher  People  think  as  highly  of  them  as  they  do  of 
themfelves.  Andjbecaufe  of  all  things,  they  deteft  Hu- 
mility, and  a  Submillion  to  Truth  ;  God  gives  them 
the  due  Reward  of  their  Vanity,  and  fuffers  them  to 
,  be  feduced  by  their  own  Abfurdities  and 

o?n,t.  21.  Imaginations^  If  then  we  would  be  Great, 
let  us  take  the  proper  Courfe  for  it  :  For  none  is  tm- 
ly  fo,  but  he  that  abounds  in  the  Love  of  God,  and  in 
Good  Works  .•  None  is  truly  (b,  but  he,  who  thinks 
modeftly  of  himfelfi  and  is  got  above  the  Temptations 
of  Ambition  and  Vain-glory.  The  Man,  who  is  wile 
to  purpofe,  counts  all  that  this  World  can  boaft  of, 
Ph'l  '"  ^  ^^^^  T>r»[s    and  Dung,    that  he  may    fptn 

Chrtft.  And  he  is  an  expert  and  learned 
Man  indeed,  who  hath  learnt  to  give  the  Preference- 
to  God's  Will,  before  his  own  ;  who  refolutely  com- 
plies with  His  Commands*  and  as  refolutely  denies 
his  own  Inchnations. 


CHAP.  IV. 
Prudence  in  9Hr  Behaviour^ 

BE  not  too  hafly  in  believing  every  Word,  nor  the Sug- 
geftions  of  every  Spirit  ;  but  conlider  coolly  and 
leifurely,  and  make  a  Confcience  of  gi-    py^^^  xiv.  i^. 
vingyour  Credit  with  due  Caution.  Men     j  y^/,.  iv.  i. 
arc  much  more  prone  (the  greater  is  the 
Pity)    both   to  fpeaJc  and    believe    111,  than  Well,  of 

their 


EooK  I.    of  Jelus  Chrift.         ii 


their  Neighbours.     Thi'^   is  oar  Infirmity  and  Unhap- 
pinefs :  But   a  good  Man  will  confidcr  and    make  Al- 
lowances for   ir.     And  rlie  Effedt  of  this   r>^/-/-  •„  - 
Conliderati'on  wili  be,  the  fiiipending  his  "^       ''* 

Affent,  and  neither  believing  all  he  hears,  nor  offici- 
©ufly  reporting  all  he  believes, 

\i  is  an  Argument  of  great  WiClom,  to  do  nothing 
raflily  ;  nor  to  be  obftinate  and  inflexible  in  our  Opi- 
nions, And  the  Caution fnefs  I  juft  now  recommended, 
in  crediting  and  fpreading  Reports,  is  a  neeefiary 
Branch  of  the  fame  Perfection.  Advife  in  your  Affairs 
with  wife  and  good  Men  ;  and  think  it  more  for  your 
Reputation,  to  be  inil:rud:ed  by  thofe  who  underftand 
better,  than  to  acl:  upon  your  own  Head.  A  Virtuous 
Life  makes  a  Man  prudent  in  God's  Efteem»  and  gives 
true  Conduct  and  Experience.  The  more  ^^^^  y\^  ,  . 
humble  and  obferrant  we  are  to  His  Di-  *      *   ^' 

redions,  tlie  better  we  fhall  behave  our  felves,  and  the 
greater  Satisfaction  and  Peace  of  Mind  we  (hall  findl 
refultingfrom  all  we  do* 


CHAP,  V. 

Of  Reading    the  Htly  Scripwrts, 

'j  HE  End  we  fhonld  propofe  to  ourfelves  in  this 
JL  Study,  is  the  difccrning  and  difcovery  of  Truth, 
not  the  obferving  (^uaintneis  and  Propriety  of  Ex- 
prefTion,  That  Book  of  God  indeed  fliould  be  perufed 
with  the  fame  Spirit  and  Temper  by  which  it  was  di- 
lated.    And  as  the  Holy  Ghoft  intended  the  Profit  of 

Mankind  more  than  Nicenefs  of  Words 
Rom.xy.j,.  ^^^  Phrafes,  fo  Ihould  we  aim  at  grow- 
I  Cor.  U.I.  4.   .         ,  '_ .  1  L  T       

mg    better  Livers,  rather  than  wiici,  or 

more    accurate  Speakers,  by  what  he    hath    delivered. 
To  Perfons  thus  difpofcd,  the  pliincil  and  mod  pious 

Parts 


12    Of  the  Imitation     book  i  . 

Parts  of  Scripture  will  minifter  a  Delight  equal  to 
thofe  which  are  more  myfterious  and  fublime*  The 
Authority  and  Skill  of  the  Penman  fhould  be  of  Htle 
weight  with  us.  Nor  Matters  ity  wether  he  were 
one  of  great  or  mean  Atjainmenrs  ;  for  the  Love  and 
Defire  of  Truth  is  the  proper  Motive  to  Study  ;  and 
the  Subftance  of  what  is  fpoken,  not  the  Pcrfon  who 
.  fpeaks,  ought   principally   to    be  con/i* 

tFet^UZ^,!^.  dered.  All  Flejlis  Grafs,  hut  the  Word  of 
the  Lord  abidcth  for  ever  :  and  this  Word  fpeaks  to  us 
in  different  Manners,  without  any  partial  Re/pcd  of 
Perfons, 

One  great  Inconvenience  in  Reading  the  Scriptures, 
is  our  own  vain  Curiofity.  We  lofe  much  of  the  Be- 
nefit which  might  otherwife  be  gathered  from  them> 
by  pretending  to  nice  Difquihtions  of  dilncult  Points, 
and  labouring  to  bring  to  the  Standard  of  our  ©wn  im~ 
perfed  Reafon,  what  we  ihould  be  content  to  rcceire 
with  the  SimpHcity  of  an  humble  Obedience,  and 
place  to  the  Account  of  divine  Faith,  If  you  would 
Read  them,  and  profit  by.  that  Reading  ;  you  muft 
do  it  with  a  fubmillive  and  humble,  a  fincerc  and 
teachable  Difpofirion  of  Mind  ;  and  account  it  a  greater 
Excellence  to  believe  what  God  hath  faid,  than  to 
affed  the  Reputation  of  Learning,  by  Singularity  of 
Opinions,  and  a  bold  Attempt  to  bring  down  all  he 
fays  to  your  own  Comprtiienfion.  If  in  fome  things 
you  find  Occafion  to  doubt  or  diftruft  your  own  Judg- 
ment, confult  wife  and  holy  Perfons,  and  fa bmit  Pati- 
ently to  hear  and  be  informed  by  them.  Ecdef.sm^ 
Nor  let  a  vain  Conceit  of  your  own  Abi-  %\/ 
lities  produce  Contempt  of  the  Aphorilms 
and  Parables  of  the  Ancients.  For,  be  wtllafliired,  they 
were  not  uttered  at  all  Adventures  >  but  they,  who 
delivered  thefe  proverbial  Senuentes,  knew  them  to  be 
the  Refiiit  of  long  and  judicious  Qbfervacion, 

CHAP, 


bogkU     of  ]c(us  Chrift.         13 


C  H  A  p.  VI. 

Of  Inordinate    Ajfe^iions, 

^  HE  Moment  a  Man  cherifhes  any  immoderate 
*  Dcfire,  he  feels  a  Tempeft  rifmg  in  his  Soul. 
Pride  and  Covetoufnefs  never  fufler  us  to  reft;  but  the 
Poor  and  Lowly  in  Heart,  the  Humble  and,  the  con- 
tented, enjoy  themftlves  in  a  profound  and  perpetual 
Calm,  He  that  is  ftill  in  Conflid  with  his  Paffion, 
and  hath  not  yet  attained  a  compleat  Vidory  over 
them,  is  eafily  tempred,  and  of.en  finds  himftif  over- 
born by  things  not  worth  his  Conctrn,  For  the  Kco 
mains  of  a  carnal  Spirit,  and  the  ftiong  Tendencies 
to  Fleafures  of  Senfe,  will  not  fuffer  a  Man,  without 
great  Difficulty,  to  draw  his  Mind  off  from  worldly 
AfFedions.  And  therefore,  while  he  is  endeavouring 
to  do  this,  he  endeavours  it  with  fore  Travail  and 
Pain  ;  commits  a  Violence  upon  himfelf,  and  is  pro- 
voked to  Anger  and  Indignation  agamft  all  that  op* 
pofcs  h'm  in  fo  laborious  an  Undertaking. 

But  if  he  indulge  thofe  Defires,  and  fucceed  in  them; 
the  Confequencc  is  wprfe  this  way,  then  the  other^ 
For  then  he  is  ftung  with  Remorfe  for  his  guilty  Com- 
pliance, and  difcontented  to  find,  that  the  Gratifying 
his  Inclination  does  not  yield  the  Satisfadion  he  pro- 
mifed  himfelf  from  it.  This  convinces  him  by  fad  Ex- 
perience, that  true  Peace  and  Content  is  never  to  be 
had  by  obeying  his  Appetites,  but  by  an  obftinate  Re- 
fiftance  of  them,  Andfuch  Peace  cannot  be  expcded 
in  the  Breaft  of  any  Senfual  Man ;  for  ir  is  the  peculiar 
Portion  and  Happinefs  of  a  Soul  raiftd  above  the  Worlds 
a  zealous  and  aevout,  a  mortified  and  refined,  and  hea- 
venly Dilpolitiou  of  Spirit. 


CHAP. 


14    Of  the  Imitation     bookI. 

CHAP,  VII. 
JDireHioHS  for  avoiding  Fride^  and  vain  Confidences^ 

TO  put  our  Truft  in  Man,  or  in  any   other  Crea- 
ture,   is  moft    egregious  Vanity.     Think     it  not 
r,         ..  below  you,  tofubmit  to  the  meaneft  good 

fer.xNihS-     Offices  for  the  Service  of  your  Brethren^ 
and  the  fake  of  Jefus  Chrift  ;  nor  count  it  any  Shame 
to  be  thougt  Poor  and  Mean  in  this  World*    Do  your 
own  Endeavour  honeftly,    and    faithfully  ;    and  never 
doubt    of  God's  Afliftance*     Depend   not  upon  your 
own    Wifdom,    and  place    not    any  Confidence  in  the 
greatcft  Man  living  ;  but  let  yojr  whole 
I  ret.  iv.   5.     jruf];    fe{^  entirely  upon    the  Favour  of 
y^lyii^        '      God,  who   bringeth   down    and    refifieth 
the  Proud,  hut  giveth  Grace  .'0  tl^e  Ituryi^ 
bte,  and  exaheth    thofe  who  are  content  to  abnfe  them'^ 
[elves, 

Boaft  not  of  Riches,  becaufe  ther  are  in  your  prefent 
Pc/j'ellion  ;  nor  of  Friends,  becaufe  they  have  Power 
and  IntertH:  ;  but  if  you  will  glory,  glory  in  God,  ^'ao 
is  able  to  give  all  Things,  and  willing  to  give  that 
which  is  better  then  all,  even  Himfelf*  And  v/hy 
fhould  xx\t  Strength  and  Beauty  of  your  Perfon  puff 
you  up  with  Pride,  when  it  is  in  the  Power  Ox^  .]  very 
liL-de  Sicknefs,  to  bring  upon  you  extreme  Weaknefs 
and  odious  Deformity  ?  If  you  be  inclined  to  value 
your  Wit  and  Addrefs  above  due  meafure,  remember 
from  what  Fiand  thefc  come,  and  do  not  provoke  the 
Giver,  by  abuiing  the  Gift, 

Fancy  Bot  your  felf  better  then  your  Neighbours, 
for  fear  that  God,  who  knows  what  is  in.  every  Man^ 
think  the  worfc  of  you  upon  that  Account,  Nay,  va- 
lue not  your  felf  even  for  what  you  have  done  well,  for 
God  judgeth  not  as    Man  judgeth;  ^d  what  we  often 

arc 


feooK  I.      ofjdus  Chrift.      15; 

are  highly  farisficd  with,  he  fomedmes  thinks  not  fit 
lb  mich  as  to  approve*  If  )oii  be  confcious  of  any 
thing  good  in  your  (elf,  think  that  the  fame  01  better 
Qiiahties  may  Ukewife  be  found  in  others  :  For  while 
you  allow  Their  Exellencies,  it  will  be'  no  difficuk 
mattcx  to  preferve  a  modefl  Opinion  of  your  own* 
There  can  come  no  harm  of  fuppo/ing  every  other 
Man  better  then  your  felf ;  but  the  fuppohng  any 
Man  worfe  than  your  (elf,  may  be  attended  with  very 
ill  Confequences.  7'he  Aleek^  (ays  the 
Scripture,  is  refrefljed  in  the  MultitHcie  of  Pftl.  xxxvii^ 
Pe^ice ;  but  the  Proud  in  Spirit  is  //%  a  Ifa^  Ivii, 
tronbled  Seay  perpetually  toft  and  driven 
by  the  fierce  Commotions  of  Anger,  and  Emulation 
and  Envy,  and  Difdain,  which  never  fuflfer  him  to  be 
ca(y  and  compoied^ 


CHAP;     VIIL 

AgAirifi  t09  general  an  y^ajHaintance,  and  mconvemertt 
Freedoms  in  Converjation^ 

(\pen  not  thine  Heart  to  every  Man-,  but  make 
^  choice  of  prudent  and  religious  Perfbns  to  dif- 
~  ,  ...  clofe  thv  Affairs  to.  Frequent  not  the 
^  Company  or  young  Men  and  Strangers ; 
Flatter  not  the  Rich,  neither  efFed  to  be  feen  in  the 
Prcfcnce  of  great  Men  :  But  aflbciate  theyfelf  with  the 
Devout,  the  Virtuous,  the  Humble  ;  and  contrive  that 
rliy  Difcoutfe  be  profitable.  Defire  not  the  intimate 
Acquaintance  of  Women  ;  but,  inftead  of  thy  Conver- 
farion,  let  them  have  thy  Prayers ,'  and  recommend  the 
Prefervation  and  the  Reward  of  their  Virtue  to  God» 
Converfe  as  much  as  may  be  with  God,  with  his  holy 
Angels,  with  rhy  own  Confcicnce  ;  and  con:plain  not 
for  wane  of  Company,  1  q.  chiftk  it  an  Unliappinefs  to 
^  have 


i6    Of  the  Imitation     book  i. 

Lave  but  few  Acquaintance,  when  thou  haft  fo  good 
Company  as  this  always  at  hand. 

Our  Charity  indeed  ihould  be  univerfal,  and  extend 
to  all  Mankind  ;  but  it  is  by  no  means  convenient^ 
our  Friendfliips  and  Familiarities  fliould  do  fo  too. 
We  often  find,  that  a  Perfon  altogether  unknown  to  usj 
comes  recommended  by  a  good  Charader,  which 
makes  us  paflionately  fond  of  his  Acquaintance  ;  and 
yet  this  very  Man,  when  better  known,  lofes  the  great 
Opinioawe  conceived  of  him  before,  and  grows  palled 
and  flat  upon  our  Hands^  And  this  we  may  be  furc 
is  no  lefs  likely  to  prove  our  own  Cafe  :  For  the  Per- 
fons,  with  whom  we  hope  to  ingratiate  ourfelves 
by  a  freer  Acquaintance,  frequently  difcover  fome  ill 
quality  in  us,  which  makes  us  lefs  acceptable.  And 
therefore,  in  Prudence  and  tendcrnefs  to  ourfelves 
and  others  both,  we  fhould  be  (paring  in  our  Intima- 
cies ;  becaufe  it  fo  very  often  happens,  that  the  more 
perfectly  Men  are  underftood,  the  lefs  they  are 
cfteemed. 


CHAP,  IX. 

Obedience  and  a  State  of  SubjeUion^ 

IT  is  a  very  valuable  Advantage  to  live  under  the 
Diredtion  of  a  Superior  ;  and  whatever  the  Ge- 
nerality of  Men  think  of  the  Matter,  more  difficult 
and  hazardous  to  Command  than  to  Obey.  Many 
fubmitmore  out  of  NecefTity,  then  out  of  any  Prin- 
ciple  of  I>uty  or  Choice;  and,  to  fuch  as  thefe,  this 
is  a  State  of  continual  Torment,  All  they  do  isagainft 
the  Grain,  attended  with  conftant  Murmurings  and 
Complaints  ;  the  Life  of  Slaves  and  Brutes,  and  not 
of  Men,  who  (hould  a6t  with  a  Spirit  of  Freedom, 
And  this  Native  Liberty  no  Inferior  attains  to,  till  he 

have 


BOOK  I.    of  ]dus  Chrill.         17 

jhave  learnt  to  obey  heartily,  for  God's,  and  Confci- 
encc  fake.  Whatever  Poil  you  form  an  Idea  of,  none 
Will  give  you  Quiet  and  Inward  Content,  equal  with 
that  of  a  State  of  Subje6t:on  :  Many  have  fed  them* 
Telves  with  fond  Imaginariions,  hotv  bappy  they  fhould 
bci  if  they  could  change  their  Condition  for  a  higher; 
but  few,  if  any,  who  have  adtually  made  the  Experi- 
ment, have  found  dicmfdves  at  all  the  happier  or  eafier 
for  it,  . 

Tis  true  indeed,  every  Man's  own  Judgment  is  the 
proper  Rule  and  Mcafure  of  his  Ad:ions  ;  and  hence 
it  comes  to  pafs,  rha:  we  are  all  beft  afled:ed  to  them 
who  are  ot  the  faipe  Opinions  with  ourfelves.  But 
'tis  as  true,  that  if  God  rule  in  our  Hearts,  we  fhall 
not  think  much  to  recede  from  our  own  Senfe  in  fome 
Cafes,  when  Peace  and  the  PubHck  Good  may  be  pro- 
morcd  by  fuch  Conceffions,  Por  who  isfoabfolutely 
and  complcatly  Wife,  that  nothing  efcapes  his  Know- 
ledge ?  If  then  our  Knowledge  be  but  parcial  and  im- 
perft6t,  'tis  but  reafonable  we  Ihould  not  abound  too 
much  in  our  own  Stnle,  but  allow  a  fair  Hearing  at 
ieaft  to  thofe  who  differ  from  us.  And  in  fuch  Cafes 
a  Man  gains  a  great  Point,  when  he  knows  himfelf  in 
the  right,  and  yet  in  Tendernefs  and  Charity,  can 
comply  with  the  Infirmities  or  Miftakes  of  others,  ra- 
ther then  offend  God,  by  being  too  tenacious  of  hi» 
own  better  Judgment* 

I  have  frequendy  been  told.  That  it  is  much  {afer 
to  take  Advice,  than  to  give  it.  For  a  Man  may  have 
confidercd  and  determined  well;  and  yet  there  may  be 
fome  Cafes,  which  may  make  it  reafonable  to  depart 
from  that  determination,  and  give  ourfelves  up  to  be 
determined  by  other  Perfbns,  And  when  thefe  Cafes 
Iiappen,  To  refufe  fuch  Compliances,  manifeftly  be- 
trays our  own  Sclf-Conceit,  and  is  not  Couftaiicy  but 
ObftiGiicy  of  Spirit^ 

3z  GHAP.- 


i8    Of  the  Imitation  book  i. 

G  H  A  P,  X, 

Ferp    Words  are  hefi, 

rVEcline  Crowds  and  Company  as  much  as  convc- 
niencly  you  may.  For  frequent  Difcourfe,  even- 
of  News  or  inditferent  Things,  which  happens  upon' 
fuch  Occafions,  is  {bmetim^es  an  Obftrudtion  to  Virtue, 
when  leaft  mtended  orfufpedcd  fo  to  be.  The  World 
and  its  Vanities  eafily  talce  hold  of  us,  and  our  Minds 
are  enfnared  and  captivated,  before  we  are  aware^ 
How  often  have  I  found  Reafon  to  wifh,  that  I  had  not 
been  in  Company,  or  that  I  had  faid  nothiiag,  when 
I  w^as  there  ^  If  we  examine,  how  it  comes  to  pafs, 
that  Mutual  Conversation  gives  fo  great  Delight,  not- 
withftandmg  we  fb  feldom  enjoy  that  Plealure  with 
perfe6l  Innoceitce;  the  true  Account,  I  think  is  this. 
That  we  hnd  our  felves  diverte^i  by  Difcourfe,  and  un- 
bend our  Thoughts  from  feverer  Studies  :  Thar  what 
we  defire  and  are  maft  fond  of,  or  what  we  have  the 
grcaceft  Aversion  to,  lies  nppermoft  in  our  Minds; 
and  therefore  we  propofe  fome  Eafe  in  difcharging 
our  fclvcs  upon  thefe  Subjects. 

But  how  very  feldom  do  we  find  that  Eafe  we  pro- 
pofe by  doing  fb  ?  For  this  outward  Confolation  migh- 
tily takes  off  from  that  inward  and  Spiritual  Satif 
faction,  in  which  true  Happinefs  conhfts.  Therefore  ic 
is  our  Duty  to  \\^atch  and  Pray,  and  to  fill  up  the 
empty  Spaces  of  Life,  with  thefe  holy  and  retired 
Lxercifes.  And  if  at  any  time  the  Refrefhments  of 
Company  be  chofen,  and  convenient ;  a  ftri^  Guard 
fliould  be  fct  upon  our  Tongues,  that  they  utter  no- 
thing amifs  ;  but  improve  i\\t(^  very  Diver/ions  to  the 
Edification  of  our  felves,  and  them  that  hear  us*  Im- 
pertinent and  lavilh  Talidng  is  in  it  fclf  a  very  vicious 
Habit,  and  a  wretched  Hindrance  to  our  Spiritual 
proficiency^    Aiid  thefe  cwq  Confideratioas  ought  t<» 

make 


BOOK  T.     of  J^fus  Chrill    19 

*-^- ^^ — ^ -^-^ —- 

make  us  extremely  caiuious  in  our  Converl'arion*  But 
it  is  the  Privilege  of  Virtuous  and  Religious  Difcourfe 
that  Piety  and  Goodnefs  are  wonderfully  promoted  by 
fuch  Conferences.  And  then  efpecially,  when  Perfons 
of  the  like  Heavenly  Spirit  nnd  Temper  frequent  one 
another's  Company^with  a  Delign  of  improving  byit» 


CHAP.    XJ. 
Of  Peace  §fMindy  and  a  Dejlre  sf  Improvemefit^ 

EN  might  live  quiet  and  eafy  enough,  if  they 
?*-  would  be  careful  not  to  give  themfelves  T4-0U- 
ble,  and  forbear  meddling  with  what  other  People  do 
and  fay,  in  which  they  are  no  way  concerned.  Bur 
liowfhould  he  be  eafy,  who  makes  other  Men's  dres 
his  own?  Who  induftrioufly  fecks  Difquier,  and  when 
he  might  reft  in  Peace  wirhin  Door?,  goes  abroad  ro 
invite  and  fetch  Difturbanct  home  to  his  Houfe ;  who 
takes  fuch  Pains,  and  fpends  fo  much  Time  to  enquire 
into  the  Affairs  of  Neighbours  and  Strangers  altoge- 
ther foreign  to  him ;  and  fcldom  or  never  defcends  in- 
to his  own  Freaft,  that  he  may  examine  and  undcrfland 
himfelf.  Bleffed  ar.€  the  Meek^  fays  the 
Scripture, /or  they  jh all  inherit  the  Earth  ''rr  -'^^ 
fe  ace  ably,  and  increafe  their  foj  in  the  Lord^ 

Whence  is  it,  think  you,  that  fome  holy  Perfons 
can  fo  perfecftly  abftrad:  themfelves  from  the  Concerns 
of  this  World,  and  find  fuch  Satisfaction  in  their  di- 
vine Retirements  and  folitary  Contemplations  ?  From 
hence,  no  doubt ;  that  they  have  made  it  their  Bufi- 
nefs  to  mortify  all  earthly  and  (enfual  Affedions,  and 
fo  have  devoted  themfelves  entirely  to  God,  and  are 
at  Liberty  to  attend  upon  Him  without  Diftradtion* 
But  we  find  the  Cafe  much  othcrwife  with  us,  becaufc 
pur  PafHons  intermpt  our  Piety,  and  the  tranfitory 
B  j  -Things 


20     Of  the  Imitation     book  l^ 

Things  of  this  World  continue  tenderly  to  affc6t  us. 
We  feldom  gain  an  entire  Conqueft  over  any  one  ill 
Habit  ;  nor  are  we  zealous  to  make  every  Day  we 
live  a  Step  to  higher  Degrees  of  Virtue.  This  is  the 
Reafon  ^hy  we  are  fo  cold  and  infcnlible,  or  at  bef?: 
lukewarm  and  indiiFerent,  in  the  Exercifes  of  Piety 
and  private  Meditation* 

Were  we  but,  as  we  ought  to  be,  dead  to  the  World 
and  our  own  Lufts,  difentangled  from  thofe  Chains 
and  Snares  within  that  hamper  and  keep  our  Souls 
down  to  Matter  and  Senfe  ;  then  fhould  we  alfo  re~ 
lifh  Ads  of  Devotion,  and  be  raviflied  with  marvel 
lous  Joy,  when  our  Thoughts  are  fixed  on  God  and 
Heaven,  The  only,  or  the  greatcfl:  Bar  to  thefe  Spi-- 
ritual  Delights,  proceeds  from  Pallions  unfubdued  ; 
and  from  our  own  Sk>rh,  which  cares-  not  to  encoun- 
ter Difficulties,  nor  afpires  to  the  Perfection  of  ihe 
SaintSj  Hence  is  that  Tamenefs  andDejeClJpn  of  Spi- 
rit, (o  vifible,  fo  fcandalous,  when  any  little  Misfor- 
tune comes  acrofs  us  .•  Hence  our  vain  Confidence,  and 
anxious  Care,  which  fceks  and  depends  upon  human 
Helps,  and  Remedies  ;  and  negiedls  God  our  only 
iufficient  Refuge  and  Deliverer. 

Would  we  but  quit  our  felves  like  Men,  and  refo- 
lutely  ftand  our  Ground,  we  fhould  not  fail  of  Suc- 
cours from  above*  God  is  always  ready  to  ftrengthen 
thofe  who  ftrive  lawfully,  and  place  their  Hope  in  the 
Affiftance  of  his  heavenly  Grace  :  He  means  our  very 
Hardfhips  and  Dangers  for  our  Good  ;  and  engages  us 
in  new  Conflidts  and  Temptations,  that  he  may  make 
our  Vidlories  more  glorious,  and  qualify  us  for 
a  brighter  Crown.  If  we  content  ourfelves  with  the 
Obfervance  of  the  outward  Duties  only,  and  fuppofe 
this  is  the  utmoft  Perfcdtion  neccfiary  for  us ;  we  bring 
Religion  into  a  very  narrow  Compafs,  and  may  quick- 
ly get  to  the  End  of  it.  But  alas  1  the  main  of  our  Bufi- 
«ie|s  lies  within  :  The  Axe  muil  be  laid  to  the  Root  of 

the 


'  '      "'  '      .        I     mill..  J      .  i^ 

BOOK  I.       o/'Jelus  Chrilt       21 


the  Tree,  anrl  our  Scnfuel  Aj-petites  quire  cut  down, 
before  we  can  arrain  ro  true  Pieafure  in  Holinefs,  and 
a  Peaceful  Sereniry  of  Mind. 

Would  we  but  impofe  upon  ourfelves  the  Tafk  of 
xnorrifying  a  frefh  Lull,  and  conquering  a  vicious 
Habit  every  Year;  even  thus  in  a  little  time  we  might 
attain  to  fome  Peufsjdlion^  But  alas  1  we  often  take  the 
«lire6l:  contrary  Courfe  ;  and  are  generally  more  wary, 
more  devout,  more  zealous  to  do  well,  and  to  avoid 
Evil,  when  we  firfl:  enter  upon  a  Religious  Life,  than 
after  we  have  fpcnt  fome  time  in  it*  Tli€  Fervor  of 
our  Affedtion,  which  ought  in  Reafon  to  grow  every 
Day  ftronger  and  brighter,  cools  aiid  goes  .oitt  again  5 
and  we  reckon  it  a  great  Matter^  if  our  Zeal  can  be 
kept  up  to  the  fame  Warmth,  which  w^  felt  at  its 
'firft  kindlings  We  are  too  tender  :of  our  Eafe,  and 
Joth  to  put  ourfelves  upon  the  ftrerch  :  Whereas, 
would  we  but  ufe  a  little  Severity,  and  fubmit  to  fome 
Violence  at  firft,  that  Trouble  would  quickly  wear 
off ;  and  all  our  Progrefs  in  Virtue  would  prove,  not 
€a{y  and  tolerable  only,  hut  even  a  Delight,  and  won- 
4icrful  Satisfadt^on  to  us, 

'Tis  hard,  I  own,  to  part  with  our  old  Friends,  and 
to  unlearn  Habits  to  which  we  have  been  long  accu- 
ftomed^  And  harder  yet  it  is,  to  enter  into  a  formal 
War  with  our  own  Inclinations,  and  obftinately  to 
deny  what  we  eagerly  delire*  But  if  we  do  not  con- 
quer fmaller  Difficulties,  what  v/ill  become  of  us  when 
aflaulted  by  greater  ?  If  we  do  not  reiift  our  natural 
Propendons  at  firft,  before  Inchnation  is  ftrengthencd 
by  Cuftom,  the  Enemy  will  gather  Strength.  Every 
Day's  Pradice  is  a  frelh  reinforcemerw:,  and  the  longer 
the  Delay,  the  greater  will  be  the  Difficulty,  O  think 
of  this  in  time,  and  confider  the  happy  Effeds  of  an 
early  and  ferious  Piety  :  What  Peace,  wiiat  Triumphs 
to  yourfelves ;  what  Joy  to  others^  to  God  and  Chrift, 
to  Angels  and  good  Men,  you  will  certainly  procure, 
B  4  by 


J22   Of  the  Imitation    book  I 

by  behaving  yourfclves  gallanrly  in  tins  Spiritual  War- 
fare. This  lure  will  balance  all  the  Hardlhips  of  Vir- 
tue; reproach  your  Cowardice  and  Sloth,  provoke 
and  iniiame  your  Diligence  and  Courage  ;  and  make 
■you  zealous,  refolute,  impatient  to  grow  in  Grace, 
and  advance  every  Day  in  Spiritual  Perfedion. 


CHAP.  XII. 
The  Advantage  ofAffllEiions^, 

IT  is  good  for  me  that  I  have  been  in  Trouble,  fays 
David.  Nor  is  it  David's  Cafe  ^-  pr  j 
lone  ;  for  many  M  en  have  reafon  to  -^  '  *'  *" 
blefs  that  Providence,  which  fends  CrolTes  and  Calami- 
ties upon  them.  Thefe  bring  a  ^tan's  Thoughts  home, 
put  him  upon  Refledrion,  and  help  him  to  underllrand 
himfelf  and  his  Condition.  They  fhew  him,  that  he 
is  in  a  State  of  Exile  and  Pilgrimage,  and  forbid  him 
to  (txi  up  his  Hope  and  Reft  in  a  ftrange  Country, 
where  he  is  no  better  than  a  Sojourner. 

Nor  is  it  th'is  with  rhofe  Sufferings  alone,  which 
the  immediate  Hand  of  Heaven  i^^-flids  ;  but  even 
tho(e  whereof  Men  are  the  Inftruments,  The  Inju- 
ries and  contumelious  Ufage,  the  Calumnies  and  Cen- 
fures  of  them-  who  fpeak  and  think  111  of  w^-^  bring 
their  Profit  with  them  too,  even  when  moft  wrongfiii, 
moft  undeferved.  For  thefe  oftentimes  are  an  occa- 
fion  of  red  fying  'Our  Meafures,  as  bringing  us  to  a 
jufter  and  more  modeft  Opinion  of  ourfelves.  They 
cure  our  Ambition  and  Vain-glory,  and  convince  us 
how  vain  a  thing  it  is,  to  thirft  after  Reputation  and 
the  Praife  of  Men,  when  even  Innocence  and  Good- 
nefs  cannot  procect  us  from  Slander  and  Reproaches. 
Th  v  ccach  us  to  i^t  a  due  Value  upon  the  Teftimony 
of  our  own  Confciences,  and  the  righteous  Approba- 
tion 


^.bookI.  of  Jcfiis  Chrift.         23 

tion  of  God,  the  Searcher  of  Hearts  ;  when  Thar, 
which  he  will  not  fail  to  commend  and  reward,  can- 
not cfcape  the  Contempt  and  Condemnation  of  the. 
Woi Id,  nor  prevail  for  Co  much  as  fair  Quarter,  from 
our  miilaiven  and  injurious  Brethren. 

It  is  thetefore  both  our  Duty  and  our  Wifdom,  fo 
entirely  to  place  our  Happintfs  and  Expccftations  in 
God  alone  ;  that  we  ihali  not  need  to  be  extremely 
foliicitous  for  many  outward  Comforts,  or  feel  our- 
fclves  dcflirutc,  or  much  dejedted,  when  anv  of  thefc 
happen  to  fail  or  forfike  u*^.  For  when  a  well-difpo- 
fed  Man  is  oppreffed  with  Sufferings  and  Temptations, 
or  Perplexed  with  evil  Thoughts,  he  then  feels  expe- 
nmentallv*  how  neceflary  the  divine  AiliO-ance  is,  and 
how  little  he  is  able  to  do  or  endure  without  it:  Then 
he  is  touched  w^ith  inward  Remorfe,  then  does  he 
groan  in  fecret,  and  in  the  Anguifh  of  his  Heart,  pour 
out  his  Requefts  for  Relief  and  Deliverance  :  Then 
even  Life  itfelf becomes  a  Burrhen,  and  Death  de/ira- 
ble  ;  at  that  which  will  tranilate  him  from  this  Valley 
of  Tears  and  Corruption,  to  a  Life  of  hnmortality 
with  his  God  and  Redeemer^  In  a  word.  Such  Cir- 
cumftances  as  thefe  are  more  effedual  then  ten  thou- 
fand  Arguments,  to  convince  him,  by  his  own  ien/iblc 
Experience,  that  perfe<ft  Security,  and  entire  Satis- 
fadion  are  not  fo  much  as  coniiftant  with  the  Condi- 
tion of  Man  in  this  prefent  World  ;  and  therefore  wc 
muftbe  content  to  wait  another  and  Future  State,  which 
alone  deferves  our  AfFedtions,  becaufe  it  alone  can 
make  us  truly  and  compleatl^  Happy* 


CHAP, 


24    of  the  Imitation    book  i. 


CHAP,  xin. 

Of  Rejiflmg  Temptations. 

SO  long  as  wc  continue  in  this  World,  we  mud  not 
i^dtrer  ourfelves  with  an  Imagination  Co  vain,  as 
that  of  being  exempted  from  Tribulations  and  Trials^ 
Job  vii  I  Thefe  are  fo  infeparable  from  Mortality, 
See.  Ixx.  E'  ^^^^  f^^  ^^^^  ^^^  Life  of  Man  a  Warfare^ 
vulg.  or  Place  of  Exercije.      It  highly  concerns 

every  one  of  us  upon  this  account,  to  take  great  Care 
for  managing  himfelf  under  his  Temptations  ;  to  watch 
and  pray  diligenrly  ;  as  being  duly  fenlible  that 
he  harh  a  wa'cchfull  Enemy  to  deal  with,  one  who  will 

iPet  V  8  ^°^  ^^^^  ^^  ^^^^  ^^^  Advantages  of  Atcd-. 
ving,  and  who  goes  about  continually  ^  fee^ 
ing  n^hcm  he  may  devour.  Nor  muft  our  Attainments 
5n  Virtue  difpofe  us  to  remit  of  this  Care,  for  Virtue 
is  no  abfolutc  Security.  No  Man  is  fo  perfed:,  fo 
holy,  as  never  to  be  aflaulted,  or  out  of  the  reach  of 
this  Adverfary.  We  may  defend  ourfelves  againft  his 
Attacks,  but  ftill  attack'd  we  muft,  and  moft  certainly 
ihall  be. 

Now  tho'  there  be  great  Hazard  and  Uneafinefs,  yet 
is  there  likcwife  great  Profit  to  be  made  from  Temp- 
tations. Particularly,  as  they  contribute  to  the  hum- 
bling our  Minds,  to  the  purging  off  our  Drofs,  and 
m\\^  making  us  wifer  by  fuffering.  This  is  x\\^  rough 
Way  to  Happinefs,  which  all  the  Saints  of  God  have 
travelled  beiore  us,  and  by  it  at  laft  were  fafc  condu6t- 
ed  to  their  lourney's  End  :  And  they  who  fell  off  and 
were  difcouraged  at  the  Ruggednefs  of  the  Paflage, 
are  all  Reprobates  and  Caft-aways.  No  Ordtr  or  Pro- 
f:ilionof  Men  is  fo  facred,  no  Place  fo  remote  or  fo- 
litary,  but  that  Temptations  and  Troubles  will  find 
them  out  and  intrude  upon  them. 

Nor 


BOOK  I.     of  Jeliis  Chrift       25: 

Nor  ought  it  to  feem  ftrange,  that  thefe  fhould 
h.iiint  and  purfne  us  clofe,  at  all  Times  and  Places ;  lince 
we  o'-u-felves  carty  about  us  the  very  Matter  of  our 
Temptations,  and  can  never  run  away  from  that  in- 
born Concupifcence,  upon  which  they  work,  and  from 
whence  they  take  Occafion  to  deftroy  us.  This  is  the 
Account  we  may  reafonahlc  give  ourfelves,  why  there 
fhould  be  fuch  an  uninterrupted  Succeilion  of  Temp- 
tacions  and  Mifcries,  and  why  one  Trouble  fhould 
prefs  fo  heard  upon  the  Heels  of  another.  For  how  in- 
deed can  it  be  oiherwife  ;  fince  with  our  Innocence 
wc  loft  our  Safety  and  Happinefs,  and  mufb  be  born  to 
Trouble,  becaufe  the  Ground  of  our  Trouble  is  now 
become  a  Part  of  our  Nature  ?  Many  Men  involve 
themfelvcs  deeper  in  Temptations,  by  being  too  fo- 
licitous  to  decHne  them  For  we  muft  not  fuppofe 
ourfelves  always  to  have  conquered,  a  Temptation, 
when  we  have  fled  from  it^  The  nobler,  and  fometimes 
the  more  effedual  way,  is  to  vanquifh  them  by  patient 
enduring,  and  being  humbled  under  them» 

Thus  much  is  plain  ;  That  by  declining  a  Tempta- 
tion we  have  not  difarmed  it*  The  Root  is  ftanding 
M,  and  will  foon  be  fprouting  again  ;  and  a  Man 
who  flees,  is  fo  far  from  getting  Ground  upon  his  Ad- 
verfary,  that  he  rather  gives  him  Encouragement  to 
purfue  more  vigoroufly.  The  way  to  overcome  is  by 
Patience  and  Long-fuffering,  which,  by  God's  Afli- 
ilrance,  and  by  degrees,  tho'  perhaps  but  flow  ones,  is 
more  likely  to  fucceed,  then  Heat,  and  Vehemence, 
and  any  the  vioknteil:  and  mofl:  obftinate  Efforts  of 
our  own  Strength*  When  you  find  yourfelf  tempted, 
be  fure  to  afk  Advice  ;  and  when  you  fee  another  (b, 
4eal  with  him  gently ;  fupport  him  with  Compaflion, 
and  adminifter  all  the  Comfort  in  your  Power,  as  you 
could  not  but  wifli  to  be  treated  yourfeifi  were  you 
in  his  afflided  Circumftances, 

The  Beginning  of  all  Temptations  to  Wickedness, 

is 


a6      Of  the  Imitation  book  i. 

is  the  ficklenefsofonr  own  Mind,  and  want  of  Truft  in 
God»  An  inconftant  and  irrefblute  Man  is  like  a  Ship 
without  a  Pilot,  driven  to  and  fro,  at  the  Mercy  of 
XT    1  -  every  guft  of  Wind,  Metals  are  tried  in 

*  ^  *  the  Fire,  and  Accei^tahle  Men  m  the  Fur^ 
race  of^ffli^ion.  \\'e  fcldom  knovvr  the  true  extent  of 
our  own  Power,  till  Temptation  difcover  it  to  us^  But 
Warchfjinefs,  which  is  always  neceilary,  is  chiefly  fb 
when  the  firfl:  AfTauIts  are  made.  For  the  Enemy  is 
more  eafily  repulfed,  if  we  never  (uffer  him  to  get  with* 
in  us,  but  upon  the  very  firfl:  Approach  draw  up  our 
Forces,  and  fight  him  without  the  Gate^  Twas  well 
iidvifed  of  iho.  Poet, 

p   -T  Take  Phyjic!^ea7'ly  ;  Medicines  come  to lats 

Princiniis   obfta,  ^'^^«  the  Dijeafe  is  grown  inveterate^ 
fcro    Medicina 
Paratiir.  >a,  nd  this  will  be  more  manifeft,  if  we  ob- 

Cum  ma'a  per    ^'^.j.^^^  ^     ^^j^^j.  Methods    and  Degrees 
loneas   invaluere   ^  •  ^\      c  n, 

^  ^  Temptations   grow  upon  us,    Ihe  ndt 

moras.  ^,  .  ,  ^r  •   /'ir  1      •**•      1 

Thing  that  prelents  itlelr  to  the  Mmd, 
is  a  plain  iingle  Thought  ;  This  ftraight  is  improved 
inro  a  llrong  Imagination  ;  That  again  enforced  by  a 
knlible  Dehght ;  then  follow  evil  Motions ;  And  when 
th::fp  are  once  ftirred,  there  rem.ains  nothing  but  the 
Afknt  of  the  Will,  and  then  the  Work  is  finiihed- 
I^Jow  the  firft  fteps  of  this  are  feldom  thought  worth 
CM  Care  /  fomedmcs  not  taken  notice  of;  fo  that  the 
I  r,v  frequmtly  is  got  clofe  up  to  us,  and  even 
v.:  am  our  Trenches,  before  we  obferve  him  ;  and  wc 
liave  loft  the  Day,  for  want  of  defending  ourfelves, 
while  he  was  in  a  Condition  of  being  relifted.  For 
the  longer  we  defer  the  Engagement,  the  weaker 
we  grow,  and  the  more  our  Adverfary  gathers 
Strength. 

The  Seafon  of  thcfe  Tnals  is  various  and  uncertain* 
Upon  /bme  they  are  feverer  prefently  after  their  Con- 
veriion,  upon  others  towards  the  latter  End  of  their 

Days, 


Atti 


600K  I.       of  Jcfiis  CHrift.     27 

Days.  Some  have  them  fo  thick  repeated,  that  their 
whole  Life  is  one  continued  Ccnflitt  ;  snci  fome  again' 
have  but  very  few  and  gentle  Trials.  All  wli'ch  dif^ 
ferent  Cafes  arc  ordered  by  a  Juft  and  wife  God,  wha 
knows  what  each  Man  defervcs,  and  what  he  is  <jna- 
lified  to  undergo  ;  and  weighs  all  Circumftances  lb 
jullly,  that  his  ieveral  Dilpenfations  are  conftantlf 
fubfervienc  to  the  Salvation  and  Happinefs  of  his  cho- 
fen  Servants^ 

Let    us  not  therefore    defpair,    when    Temptations 
befet  u$  ;  but  excite  our  Zeal,  and  pray  to  God  more 
fervent^,   that   he  would   be  our   prcfent    Help  nnd 
Refuge  in  all  our  Troubles  ;  and  as  St.  PohI  exprefl'es 
it,  7'hdt  he  vpould  with  the  Temptation  alfo     .r;  y.  ^ 
make  a  rvaj  to  ejcape,  that  rve  may  be  able     j  p^f  ]y^ 
to  hear  it^     Let  us  humble  ourjelves  un- 
der the  trying  Hand  of  God,  and  patiently   fubmit    t# 
his   good  Pleafurein  all  our  Tribulations,     pr  1 
For  thofe  who  do  fo  he  roill  exalt  in  due       -^    '  * 

time^  and  fave  them  that  be  of  a  meel^  and  a  contrite 
Sfirit^ 

By  Temptations  and  Afflicftions  a  Man  is  brought 
(as  it  were)  to  the  Touch  ;  by  thefe  his  Proficiency  is 
meafured,  and  eafily  difcernable*  The  greater  tliefc 
are  the  more  acceptable  the  Sufferer  is  to  Go^^  and 
the  brighter  Lufl:re  they  add  to  his  Virtue^  For,  to 
be  Religious  and  Zealous  in  the  Service  of  God,  when 
no  Unealinefs  is  upon  us  ;  This  is  no  mighty  matter. 
But  if  we  can  fuffer  with  Patience  and  Refignation, 
and  continue  fteddy  in  the  Love  and  Service  of  God, 
when  he  afflids  and  fends  Bitternefs  into  our  Souls, 
this  argues  a  noble  Difpofition,  and  promifes  an  ex* 
traoxdinary  Perfcdion^  Some  Perfbns  have  come  off 
with  Safety  and  Honour  in  very  fharp  and  trying  In- 
ftances,  and  yet  ace  worfled  in  common  and  trivial 
ones*  And  this  Cafe  is  capable  of-  a  very  good  Im- 
provement :  I  or  tliU$  UQ  doubt  God  gives  Men  warn- 
ing 


28  Of  the  Imitation      book  I* 

jng,  that  they  fhould  not  prcfume  upon  their  own 
Strength,  but  humbly  take  Sandluary  in  Him,  in 
Matters  of  Difficulty  ;  liovecl  by  the  Experience  of 
that  Weaknefs/  and  Frailty,  which  hath  yielded  to 
flighrer  and  lefs  violent  Temptations^ 


CHAP.     XIV. 
Againfl  Rajh  fudging, 


c>* 


TUrn  your  Eyes  inward  upon  your  felf ;  for  you 
can  very  hardly  exceed  in  judging  your  own 
Anions,  nor  be  too  cautious  and  fparing  in  cen- 
furing  thofe  of  others^  And  Cenfurmg  indeed  this  deferves 
to  be  called  in  the  word  Senfe  of  the  Word,  rather  than 
fudging ;  if  we  confider,  not  only  how  unprofitable  to 
any  good  End,  but  how  liable  to  infinite  Miflakes, 
and  very  often  how  exceeding  finnful,  all  fuch  Judg- 
ments are.  Whereas  the  Examining  and  Judging  our 
own  felves  is  a  Work  very  proper  for  us  5  Such  as  we 
are  qualified  to  undertake,  and  always  turns  to  good 
Account.  W^e  generally  determine  and  give  Sentence, 
jiifl  as  we  ftand  affeded  to  Perfons  and  Things;  Our 
cwn  Paflionsand  Private  Prenolfellions  blind  our  Minds, 
tmd  either  hinder  us  from  difccrning  the  Truth,  or 
from  letting  it  have  its  due  Weight  with  us,  Where- 
iiS,  if  we  proceed  from  bo  other  Principle  but  the  Love 
of  God  ;  thofe  Matters,  which  difagree  with  our  own 
Senfe  of  Things,  wou  d  be  allow'd  fairer  Confideration* 
iuid  be  lefs  uneafy  to  us. 

But  now  fomething  foreign  to  the  Cafe  in  Handr 
cither  lurking  privately  in  cur  own  Breaft,  or  happen- 
ing from  without,  engages  and  draws  our  Minds  after 
ir.  Many  People  a(^  upon  private  Refpeds  and  per- 
fonal  Intercfts,  even  when  leaft  feriible  that  they  do  fo. 
,lhcu  Men  cojutitiue  well  l^asfitd^  fo  long  as  Things 

agree 


fcooK  !•     o/*  Jefus  Chrifl.       29 

agree  with  their  own  Inclination  ;  but  arc  out  of  all 
Piicience,  upon  the  kaft  Diifcrence  and  Conrradidion. 
And  hence  it  comes  to  pafs,  that  good  Correfpondcnce 
is  Co  often  broke,  and  Quarrels  commenced  between 
Friends  and  Neighbours,  even  Men  of  P'e  y  and  the 
moft  Sacred  ProftlUons,  upon  no  other  Ground,  than 
that  they  do  not  think  and  adalike. 

The  Rcafon  of  this  fcems  to  be  that  niigltty  Afccn- 
dant,  which  Ufe  and  inveterare  Habits    naturally  gain 
upon  us.     We  can  very  hardly  be  perfuaded  to  change 
a  Pradice  or. Opinion,  which  wc  have  been  educated 
in,  and  long  accuftomed  to  ;  or  to  (iippofe  that  other 
Men  fee  farther  into  things  than  ourfelves.     The  Man 
therefore,  who  leans  more  to  his  own  Underftanding 
and   Study,  than   to  that  Principle  of  Virtue,  which 
fhoidd  difpofe   him  to  an  entire  Submiihon  to  Chrift 
and  his  Dodrine,  is  by  no  means  in  a  Condition  of 
Iiaving  his  Mind  enlightned  by   God.     For  God    ex- 
peds  that  we  fhould  be  fubjed  to  Him  without  any 
Refervcs,  and  thinks  it   fit,    that    a   Religious    Love 
and  Obedience  Ihould  take  place  of  our  own  Reafon- 
ings. 


C  H  A  P.     XV, 

Of  Works  of  Charity i 

^y  HIS  is  a  conftant  and  univerfal  Rule,  That  no 
\  Confideration  of  any  Advantage,  no  Regard 
of  any  Perfon  whatibevcr,  muft  ever  prevail  with  us 
to  do  an  111  Thing.  But  the  Benefit  or  a  Perfon,  who 
{lands  in  need  of  our  Relief,  is  oftentimes  a  fuflicient 
Warrant  for  leaving  a  Good  Thing  undone  ;  or  for 
changing  our  Mcafures,  and  chiifing  to  •  do  one  Good 
.Thing   radiei:  than   iuiotiier*     Tor  iiidecd^    properly 

i^'cajiing. 


go    Of  the  Imitation    book  I* 

Til'  .,11  ,j 

fpeaking,  this  is  not  fo  much  an  omitting  to  do  wdi^ 
as  a  prudent  Contrivance  to  do  better.  But,  let  the 
Thing  we  do  be  what  it  will,  it  is  the  Principle  upon 
which  we  do  it,  that  muft  recommend  it  :  And,  as 
without  Charity,  both  all  we  are,  and  all  we  do,  iig- 
nify  nothing  ;  fo,  where  this  is  at  the  Bottom,  every 
thmg  we  do,  how  mean  fbever  in  itfelf,  is  of  very  va- 
luable Confideration»  For  God  obferves  by  what  Springs 
we  are  moved  ;  meafures  our  Defert,  by  the  Difpoii- 
tion  of  the  Heart,  and  not  by  the  Worth  of  the  Gift* 
or  the  Quality  of  the  Adtion^ 

The  Man  then,  that  loves  a  great  deal,  does  a  great 
deal  ;  the  Man  that  does  any  thing  well,  in  that  one 
thing  does  a  great  deal  :  And  He  does  well,  who  pre- 
fers the  Good  of  others  before  his  own  private  Pica- 
fure  or  Profit^  That  which  frequently  pailes  for  Cha- 
rity, is  really  no  better  then  a  felliih  and  carnal  Prin- 
ciple. For  how  very  feldom  do  Men  a6fc  upon  other 
Motives,  than  the  gratifying  their  own  Inclinations, 
the  doing  their  own  Will  the  Proiped:  of  their  own 
Advantage,  the  Expedation  of  Return  or  Reward  ;  fo 
confulting  the  Convenience,  not  fo  much  of  others,  as 
themfeives  ? 

Now  true  and  perfed  Charity  feeks  not  its  own  Ad- 
vantage ;  and  if  God,  in  his  Bounty,  be  pleafed  to 
recompence  it,  yet  this  Rccompence  is  not  the  thing 
principally  invew,  but  its  great  Aim  and  End  is  the 
Glory  of  God.  For  the  fame  Reafon  C6^-  ^  ... 
rity  enviethnot;  bccacifeEnvy  is  a  Pallion 
proceeding  from"  Sclfifhnefs  and  Pride.  And  there- 
fore the  Man,  who  ads  upon  a  Principle  fo  generous, 
as  neither  to  feek  his  own  private  Intereft,  nor  to  take 
Satisfadion  in  himfelf^  but  places  all  his  Content  and 
Blifs  in  God  alone,  is  got  above  Envy,  and  incapable 
of  fo  mean  a  Pallion.  Charity  looks  upon  God  as  the 
Sole  Beginning  and  End  of  all  Good  ;  the  Source, 
fcom  whence  it  fiows/  tu^d   the  liumeufe   Ocean,  in 

wliic^ 


^amam^i  I  I  .....  ,    , .  IIS 

feooKl.     ofjcfus  Chrift.       31 

tvhich  it  is  fwallowed  up ;  the  Perfon  from  whom  all 
the  Saints  derive  their  Righteoufhefs,  and  in  the  Frui- 
tion of  whom  the  Reward  of  their  Righteoufnefs  con^^^ 
iifls^  And  therefore  the  Man  poflefs'd  of  this  Principle, 
fets  no  undue  Value  upon  himfelf  or  ©  hers ;  He  takes 
no  part  of  the  Merit  or  Honour  to  himfelf;  He  is 
not  profufe  in  the  Commendatioh  of  others  ;  buc 
afcribes  the  whole  Glory  of  every  Virtuous  Action  to 
Him,  whofe  originally  and  in  truth  it  is.  Little  need 
be  faid,  to  fhew,  that  one  thus  difpofed,  thus  perfua^ 
dcd  ofGcd,  as  the  Only,  the  Univerfal  Good,  muft 
Jiave  fet  his  Heart  upon  things  above*  For  fare  the 
leaft  Spark  of  his  Holy  Fire  will  ferve  to  kmdle  in 
our  Breafts  the  Love  of  Heaven  and  Spiritual  Joys ; 
and  fuificc  to  convince  us  that  all  here  belcw  is  full  of 
Vanity,  and  bj  no  means  anObjtdt  worthy  our  Affi» 
€tionSi 


CHAP.    XVL 
Of  Bearing  with  other  Me^s  Faultt^ 

^J^  HEN  yoii  obferve  in  yourfelf  or  others  any 
▼  T  thing  ami{s,  which  you  wculd  fain,  but  can- 
not cure,  your  Duty  in  fuch  Cafes  is  to  endure  it,  till 
God  kts  ^t  to  order  Matters  otherwife.  AndaDutjr 
that  is  highly  reafcnable:,  if  you  ccniider,  that  pcfliWy 
it  is  much  wifcr  and  better,  that  thefe  Faults  (houlcf 
not  be  am.'ended,  than  that  they  fiiould.  It  may  be, 
God  permits  them  for  the  Trial  and  Increafe  of  yctn: 
Patience  and  Humility,  without  which  all  our  Vir- 
tues are  of  no  great  regard  in  his  Sight.  But  at  the 
fame  time  that  you  ctjght  to  bear,  you  are  no  left 
obliged  to  pray  againft  them  >  to  beg  that  the  ill  Ex* 
^ple  cf  chcm  may  be  no  hindrance  to  yen  in  your 

C  Chriftiaa 


32    of  the  Imitation    book  i* 

Chriftian  Courfe;  and  to  implore  the  AfUflance  of  his 
Grace,  for  the  bearing  them  in  fuch  a  manner,  that 
the  Provocations  arifing  thence  mav  never  (hake  your 
f  emper,  or  betray  you  to  any  iinfuL  or  k  much  as 
indecent,  f^ccCs  of  Paflion. 

If  a  Man  refufe  10  comply  with  good  Advice,  or 
to  reform  upon  Admonitions  and  Reproofs  ;  you  arc 
not,  after  thefe  Offers  of  doing  him  Service  have  been 
made  and  repeated,  obliged  to  contend  with  him  any 
longet,  Tis  better  to  commit  the  whole  Affair  to 
God,  and  endeavour  to  effe(5t  that  by  your  Prayers, 
which  your  Difcourfes  could  not  do^  Befeech  Him 
therefore,  whofe  Infinite  Wifdom  knov/s  how  to  bring 
Good  out  of  Evil,  that  his  Will  may  be  done,  and 
Ris  Name  glorified ;  and  that  all  who  Serve  and  Wor» 
fl>ip  him,  may  be  led  into  fuch  Acftlons,  as  moft  con- 
tribute to  thefe  Ends,  and  are  wellpleafing  in  his  Sight, 
^nd  when  you  have  thus  difcharged  Your  Part,  fct 
yourfelf  refclutely  to  bear  the  greateft  Infirmities  and 
Faults  of  your  Brethren  without  any  Diflurbance^ 
And,  for  confirming  this  Refolution,  remember,  that 
You  alfo  have  many  Failings  of  your  own,  by  which 
the  Patience  of  other  People  will  have  its  turn  of  being 
ej^ercifed.  And  if  you  do  {dS  certainly  you  canot 
but)  fee  this  ;  think  how  unrefonable  it  is,  to  expert 
you  fliould  make  others  in  all  Particulars,  what  you 
would  have  Them  to  be;  when  you  cannot  fb  much 
as  m:i!:e  yourfelf  what  you  are  feniiblcyou  ought  to  be*. 
And,  indeed,  nothing  is  meie  common,  than  to  ex- 
prefs  exceeding^icnl  in  amending  our  Neighbours,  and 
mighty  Indignation  aga'nfl:  their  Vices  or  Imperfedi- 
ons  ;  while  ar  the  faniC  time  v,'e  uegle6t  the  beginning 
at  Home,  and  either  quite  overlook,-  or  feem  highly 
contented  VvAth  our  own» 

We  take  a  Pleafure  in  being  fevere  upon  others,  bnt 
cannot  endure  to  hear  of  our  own  Faults*  We  are  fur- 
prized  and  uneafy  at  the  Liberties  they  take  with  us,  5 

and 


bookI»       e/' Jefiis  Chrift      33 

and  wonder  with  what  Confidence  they  can  ptetend 
fiich  Intereft  in  us ;  and  yer  there  is  nothing  (b  extra- 
vagant, which  we  do  not  think  <ve  have  a  Plight  to  ex- 
ped:,  and  refent  it  highly  to  be  denied^  We  fet  up  for 
Reformers,  declaim  at  the  Wickednefs  of  the  Age,  and 
are  all  for  fupprefling  an4  puriifhing  it  by  rigorous 
Laws;  and  yet  are  unwilling,  that  any  Check  or  Re- 
ftraint  fhoiild  be  put  upon  our  own  Freedoms,  This 
(hews,  how  far  we  are  from  obferving  that  great  Rule 
of  Equity,  the  Loving  our  Neigbour  as  ourfelves;  and 
from  meting  to  Others  the  fame  meafiire,  which  we 
are  content  fliould  be  meafur'd  to  Us  again. 

Further  yet,  Suppoling  all  Men  to  be  vvithrut  Faults^ 
fbme  Excellencies  and  Virtues  muft  be  loll  too:  What 
would  become  of  Patience,  what  of  Forgiving  and  For- 
bearing one  another  for  Chrifl's  'fake,  if  there  were  n^ 
Provocations  to  try  our  Temper?  And  fuch  there  could 
not  be,  if  every  Man  were  perftift,  and  did  his  Duty* 
But,  as  the  prefent  Condition  of  theAVorld  is  ordered* 
God  hath  furnifhed  us  with  conflant  Occafions  of  bear^ 
ing  one  another's  Burthens^     For  there  is  no  Man  lives 
without  his  Failings  ;  No  Man  that  is  fo  happy  as  ne- 
ver to  give  Offence;  no  Man  without  his  Load  of 
Trouble;  no  Man  Co  fufficienr^  as  never  to  need  Af^ 
fiftance  ;  iione  fo  wife,  but  the  Advice  of  others  may 
It  fome  time  or  other,  be  ufeful  and  neceflary  for  him  * 
And  therefore  v/e  fhould  think  ourfelves  under  the 
flrongefl  Engagements  to  comfort,  and  relieve,  and 
inftrud,  andadmonifh,  and  bear  with  oneanother^  Be- 
fides,  we  fhall  do  well  to  refled:,  that  Afflidtions  and 
aneafy  Accidents  are  the  clearefl  Indication  of  a  Man's 
Goodnefs',  and  the  Degrees  cf  his  Improvement.    For 
we  miftake  extremely,  in  imagining,  that  any  thing 
whic'i  happens  to  us  from  without,  is  the  real  Caufe 
of  our  domg  well  or  ill :  Adverfiry  does  not  make  Vir- 
tue or  Vice,  but  exert  and  draw  them  into  Practice  ; 
it  does  not  change  the  Man  ftom  what  he  was,  but 
only  difco  ver  what  he  realy  is.  G  2,         CHAP. 


34    Of  the  Imitation     book  i^ 


CHAP.  XVII. 
A  Reckfc  Life^ 


I  HE  Man  who  defires  ro  maintain  Peace  and  a: 
JL  good  Underftanding ,  with  others,  mufi:  learn, 
in  order  to  it,  in  many  Cafes  to  deny  and  fubdue  him- 
felf^  If  then  you  would  keep  your  Ground,  or  advance 
forward  in  Piety  and  Virtue^  pofTefs  yourfelf  entirely 
with  the  Notion  of  your  being  no  better  than  a  Stran-» 
ger  and  Pilgrim  only  here  upon  Earth,  As  fuch,  be 
content  to  forego  the  Enjoyments  and  Efteem  of  the 
World,  and  to  be  accounted  a  Fool  for  Chrift's  fake. 
For  till  this  be  done.  You  are  not  duly  prepared  to  re- 
tire, and  enter  into  ar  Courfe  of  Life  wholly  devoted  t« 
God  and  Religion. 

The  pecuhar  Habit,  and  Tonfure,  and  other  For- 
xtialities,  by  which  Monafticks  are  diftinguifh'd  from 
common  Men,  add  nothing  to  their  Sandbity,  nor  con- 
tribute intheleaft  to  render  them  what  they  pretend  to 
be.  This  can  only  be  done  by  a  Temper,  as  different 
from  the  reft  of  the  World,  as  their  Way  of  Living  ; 
An  entire  Change  of  Manners,  and  an  effedtual  morti- 
fication of  their  Paflions  and  Defires.  He  that  retreats 
out  of  any  other  defign,  but  the  Service  and  Honour 
of  God,  and  the  Salvation  of  his  Soul,  will  be  fo  far 
from  avoiding  Mifery  and  Trouble,  that  he  wifl  in- 
volve himiclf  in  new  and  greater  Troubles,  and  become 
more  exquisitely  wretched  then  the  Affairs  of  the  World 
could  make  him.  No  body  can  continue  eafy  in  his 
own  Mind,  who  does  not  endeavour  to  become  leaft  of 
all,  and  Servant  of  all. 

Remember  then  that  you  come,to  Obey,  and  not  to 
Govern  :  The  State  of  Life  to  which  you  are  called, 
is  a  State  of  Labour  and  Hard/hip,  and  much  Suffer- 
ing J 


BOOK  I.     of  Jefus  Chrift       35' 

'  '      "  '    ' II     ■        ■  I      I     ■!         I    I     1  I  ,  ■■■   ■  I     liji   I  ,    m 

ing ;  nor  of  Leifure,  and  Eafe,  and  Diveriion*  You  do 
not  fb  properly  forfake,  as  change  your  Bufinefs.  For 
this  fort  of  Life  is  {lich  a  Trial  of  Man,  as  the  Fire  is 
of  Gold  :  And  none  make  good  their  Poll  in  ir,  but 
filch  as  are  content  to  humble  themfelves,  and  heartily 
and  chearfully  fubmit  to  any  Thing,  for  God's  fake* 


CHAP-  xvm, 

Cfthe  Examples  of  M4y  M^  In  former  Ages, 

IT  will  much  contribute  to  bur  Progrefs  and  En- 
couragement in  Chriftian  Virtues,  to  keep  in  View 
fhofe  lively  Patterns,  which  thofe  holy  Fathers  have 
(tz  us,  whofe  Zeal  and  exalted  Piety  fhone  clear  in  for- 
mer Generations*  For,  by  obferving  the  Brigtnefs 
of  their  Luftre,  we  fhall  at  the  fame  time  difcern  the 
Faintnefs  and  Dimnefs  of  our  own  Light,  and  blufh  to 
find  the  prefent  Age  fo  much  eclipfed  by  the  unequal 
Comparifon*  Alas  ;  How  poor  and  mean  are  our 
Attainments  when  put  into  the  Balance  with  Theirs  1 
Thofe  excellent  good  Persons,  thofe  affedtionate 
Friends  and  Followers  of  Chrift,  ferved  God  inflantly, 
in  Hunger  and  Thirft,  in  Cold  and  Nakednefs,  in  La- 
bour and  Wearinefs,  in  Watchings  and  Failings,  in 
Prayers  and  holy  Meditatioas,  in  many  Perfecutions 
andlbarp  Reproaches* 

Blefl'ed  God  |  How  many,  how  grievous  Miferies  and 
Hardfhips  did  the  Apoftles  and  Martyrs,  the  Confef- 
fbrs  and  Virgins  endure  heretofore  !  And  not  They 
only,  but  all  t^ofe  brave  and  generous  Souls  in  the 
Primitive  and  purer  State  of  the  Church,  who  made  it 
the  Study  of  their  whole  Lives  to  tread  in  the  Steps 
of  their  meek  and  fufFcring  Saviour  J  Thcfe  heavenly- 
^liinded  P^rfons  have  hated  their  own  Lives  unto  the 
.  C  4  Death* 


/fc         ■'  'I  t 

36  Of  the  Imitation     book  i^ 

Death,  that  they  might  preferve  them  unto  Life  eter«» 
pal.  How  very  auftere,  how  entirely  mortified,  \v\s  the 
Converfation  of  the  ancient  Hermits  in  the  Deiarts  ? 
How  long,  how  (harp  the  Temptations  they  underwent  > 
How  fierce  and  ftequent  their  Confli(fl:s  with  the  Enemy 
of  Souls  ?  How  conftant  and  fervent  their  Prayers  ? 
How  rigorous  their  Abftinence,  how  unblemifhed  their 
Chaftity  ?  How  eager  their  Defires,  how  indefatigable 
their  Endeavours  after  higher  Degrees  of  Pcrfedtion  ? 
How  vigorous  and  gallant  the  War  they  waged  agairift 
their  Vices  and  rebellious  Appetites  ?  How  pure  and 
uncorrupt  all  their  Intentions,  how  free  from  any  Mix- 
ture of  worldly  Profpeds,  and  finccrely  fixed  upon 
God  and  his  Glory  ?  The  whole  Day  they  employ e4 
in  hard  Labour,  the  whole  Night  in  Devotion*  From 
wliich  tlieir  very  Labours  did  not  hinder  them  ;  for 
even  ihefe  were  confecrated  too,  by  the  frequent  inter- 
mingling of  Prayers  and  holy  Ejaculations^ 

Their  great  Care,  in  a  Word,  was.  That  no  Portion 
of  the  Time  God  gave  them  in  the  Body,  might  be 
ipent  unprofitable  :  And  what  they  laboured  co  make 
an  Improvement,  their  Zeal  made  a  Delight,  Eoir 
Time  in  their  Efteem  was  much  too  fwift ;  and  their 
Devotions  fb  fir  from  creating  Wearinefs,  that  every 
Hour  Teemed  fhort,  and  fnatched  away  thofe  joys  to» 
Haftily,  which  they  felt  in  converfing  with  him  whom 
their  Soul  loved.  Their  Thoughts  were  (o  intent,  their 
Raptures  fo  entertaining,  fo  ravifhingly  {!wqqu  thau 
they  became  almoft  all  Spirit,  and  quite  forgot  their 
Bodies,  and  the  Care  neceflary  for  fupporting  them  in 
tife.  Riches,  and  Honours,  and  greatnefs,  and  Friends» 
and  Relations,  were  now  no  longer  their  Concern.  How 
ftiould  they  ?  when  even  a  Part  of  their  own  perfons 
ceafed  to  be  fo ;  and  providing  thofe  things'  without 
which  Mortals  cannot  fubfift,  was  now  grown  a  Trou- 
ble, and  to  Perfons  fo  abftradted  from  Fleih  and  fen{c,, 
a  painful  and  unfeafonable  Interruption  Qf  better  and 
inuch  moreinpoitancBulinefs^  Jhefc 


BOOK  I.   of  Jeius  Chriftr.        37 

*-  ^ 

Thefe  Men,  it  is  true,  had  no  earthly  PofTc/Hons  ; 
but  they  who  were  Poor  in  that  refpefb,  were  exceed- 
ing Wealthy  in  another,  rich  in  the  Favour  of  God, 
and  abounding  in  excellent  Virtues^  What  they  wanted 
of  outward  Comforts,  was  much  better  fupphed  by  the 
plentifiil  Communications  of  divine  Graces,  the  inward 
Refrefhments  and  unfpeakable  Confolations  of  the 
blefled  Spirit.  Thefe  Strangers  to  the  World  wereiii- 
timately  acquainted  with  its  Maker  and  Lord ;  and, 
how  meanly  foever  tl>ey  might  think  of  themfelvesj» 
or  how  defpicable  they  might  appear  in  the  Eyes  of 
othersj'yet  in  the  fight  of  God  they  %vere  Particularly 
<learj  highly  honourable,  and  precious.  They  perftve* 
red  in  their  Humili  y,  and  /incere  .Obedience,  in  their 
Courage  and  Conftarice,  their  Meeknefs,  and  Patience, 
and  great  Charity.  And  by  this  continuance  in  well- 
doing, and  contented  fuffering,  they  made  daily  Ad- 
vances in  {piritual  Perfedion,  and  attained  to  a  won? 
derfui  high  Pitch  of  Grace  and  Favour  y/ith  God.  By 
this  exemplary  Piety  they  are  become  proper  Patterns 
for  the  Imitation  of  all  devout  Men  in  After- ages  t 
And,  tho'  but'  a  few  in  Number,  ought  to  encourage 
and  prevail  upon  us  more  pov/erfully  to  rival  their  un- 
common Zeal,  then  the  numerous  Examples  of  negli- 
gent and  lukewarm  Chriftians  (hould  do,  to  flacken, 
and  fuffer  our  Piety  to  grow  cold. 

To  thefe  we  may  add  the  ardent  Devotion  of  thofe 
holy  Men,  who  retired  from  the  World  into  Cloifters 
and  Cells,  which,  at  their  iirft  Inftitution,  were  Places 
of  great  Piety  and  fevere  Virtue*  Their  Prayers  were 
frequent  and  devout,  their  Emulation  in  spiritual  P^t;- 
fedions  noble,  their  Difcipline  ftri6t  and  well  ordered  ; 
their  Obedience  to  Superiors  modeft  and  refpcctful^ 
Even  thofe  Footftcps  of  their  Piety  ftill  remaining, 
from  which  their  SuccefTors  have  iince  fo  fcandaloufly 
degenerated,  are  fulBcfent  to  inform  us,  that  the  firft 
Combatants  in  this  War  againll  the  World  and  the 
D  4       .  f  leih 


38     Of  the  Imitation    bookI. 

Flelh,  were  Men  of  Gallantry,  and  j»ft  Renown,  But: 
stow  alas  J  how  wretched  a  pafs  are  we  come  to,  when 
it  IS  counted  a  Mighty  Matter,  if  here  and  there  one 
keep  himfelf  from  tranigrcfling  the  Ruks  of  his  Order;^ 
and  patiently  fubmit  to  thofe  Exercifes,  which  his  Pror 
feilion  impofcs  upon  him  ? 

Oh  what  a  miferable  Agt  of  cold  Indifference  and 
wicked  Careledhefs  are  we  Men  into  ?  How  are  the 
lioly  Flames  of  primitive  Zeal  extinguifhed  !  Andin- 
ftead  of  being  a  Delight,  how  great  a  Wearinefs,  hovp' 
infupportable  a  Burthen,  are  religious  Quties  ^nd  Ek* 
crciles  become  to  us  |  How  wretched  is  that  Stupidity, 
flow  profound  that  Sleep,  which  now  opprefles  the 
Spirit  of  Mankmd>  when  fo  many  bright  Example^ 
cannot  prevail  with  us  ro  fhake  off  our  Sloth  and  Slum- 
ber, nor  awaken  our  Souls  into  any  tolerable  Concern 
for  banifh'd  Piety  and  negleded  Virtue ! 


C  H  A  P.  XIX 
The  Exenife  #f  a  trulj  nUgims  Perfi?i^ 

THE  Life  of  a  Chriftian,  who  hath  dedicated  him- 
feif  to  the  Service  of  God,  fhould  abound  witl\ 
eminent  Virtues  of  all  kinds,  that  he  may  be  really  the 
fame  Perfon,  which  he  is  by  outward  Appearance  and 
Profeffion^  Indeed  he  ought  not  only  to  be  thefamca 
but  much  more,  in  his  inward  Difpoiition  ofSoul;  be- 
caufe  he  profefTes  to  ferve  a  God,  who  (tcs  the  inward 
Parts,  a  Searcher  of  the  Heart  and  Reins,  a  God  and 
Father  of  Spirits  :  And  therefore,  iince  we  are  always 
in  his  Sight,  we  (hould  be  exceeding  careful  to  avoid 
all  Impurity,  all  that  may  give  Offence  to  him,  whofe 
Eyes  cannot  behold  Iniquity^  We  fhould  in  a  Word, 
fo  im  as  mortal  and  frail  Nature  eauj  imitate  the  blefTed 


fooKi.  o/JqGxs  Chrift.        39 

Angels  in  all  Manner  of  Holinefs,  fince  we,  as  well 
as  they,  are  always  in  his  Prcfence*  To  this  pur-^ 
pofe  it  would  be  eM|f  dient,  daily  to  renew  our  Refb- 
lutions  of  living  welir^nd  every  morning  to  refrefh 
and  qui^'ken  that  Zial>  with  which  they  were  made 
at  firft.  To  beg  of  God  that  he  would  help  us,  and 
enable  us  that  Day  to  begin  well  :  To  ^^^/«,  I  fay  ; 
for  all  that  we  have  done  hitherto  ought  in  Lowlinefs 
of  Mind  to  feem,  and  to  be  acknowledged  by  us,  ats 
nothing. 

Great  Diligence  and  Watchfiilnefs  is  neceflary,  in 
order  to  difcharging  faithfiilly  what  we  have  intended, 
and  refolved  zealoufly*  For  if  they,  who  are  moft 
fincere  and  vigorous  in  their  Purpofes,  are  yet  too  often 
weary,  and  remifs  in  their  Performance,  What  do  we 
think  mull  needs  become  of  thofe  who  purpofe  but 
very  feldom,  or  very  coldly  ?  It  is  true,  indeed,  the 
Occafions  of  our  falling  off,  or  fainting  in  our  Minds, 
are  various  and  many;  and  feldom  do  we  allow  our 
fclves  in  any  Omiffion  of  ReHgious  Duties,  without 
even  thus  perceiving  a  very  fenfible  Abatement  and 
Decay  of  ZeaU  The  Perfeverance  of  good  Men,  in 
the  midft  of  fo  many  Difficulties  and  Avocations,  muft 
be  afcribet  to  God's  Favour  and  Afliftance,  more  than 
to  any  Care  and  Wifdom  of  their  own.  And  good 
Men  have  always  this  Notion  of  the  Thing.  For  they 
depend  upon  God  for  the  Succefs  of  all  they  do,  even 
of  their  befl  and  wifeft  Undertakings^  j. 
A  Mans  Heart  devifeth  his  Wa^,  hut  the  '      '"' 

Lord  direUeth  his  ftepSy  {ays  Salomon,     Wc  may  con* 
trive  and a6t as  feems  moft  advifcable ;     jl-j- 
but,  as  the  very  Preparations  §fthe  Hearty 
by  which  we  do  fo,  are  from  the  Lord  ;  fo  is  the  Event 
of  our  having  done  it,  entirely  in  his  Difpofal. 

If  at  any  time  a  Religious  Exercite  be  omitted,  up- 
on the  Account  of  fome  other  A6t  of  Piety  or  fomc 
jrVprk  of  Charley  dc  that  time  inconiiftcnt  with  it : 
C  f  itus 


40  Of  the  Imitation    book  i 

this  does  us  no  Difler vice,  and  the  Omiilionis  eaiily 
repaired^  But  if  thro'  any  Lothnefs  or  Indifpofition 
of  Mindjifthro'Lazinefs  or  an^Jfluntary  Negled  of 
our  own,  our  cuftomary  Dev^Rbns  be  pafTed  over  / 
this  is  from  a  wicked  Caufe,  and  will  not  fail  to  have 
a  very  ill  EiFed  upon  us»  When  we  keep  our  Zeal 
with  aH  our  might,  and  do  our  very  beft,  yet  even 
then  we  {hall  find  our  felves  often  defedlive.  But  tho' 
we  cannot  arrive  at  abfolute  Perfedion,  nor  conquer 
all  our  Frailties,  nor  prevent  all  our  Hindrances  m 
Goodne(s  ;  yet  ought  not  this  to  difcourage  us  from 
ftriving  and  refolving^  And  when  we  do  lb,  we  fhali 
do  well  nor  to  content  ourfelves  with  general  Inten- 
tions, but  bend  our  Forces  againft  fcme  particular 
Thing :  And  chiefly  againft  fuch,  as  we  have  found  by 
Experience  to  be  the  greateft  and  moft  troublcfome 
Obftrudiontoour  doing  well.  The  Condition  of  our 
i^ffairs  without,  and  that  of  our  own  Souls  within, 
muft  be  diligently  confidered,  and  reduced  into  the  beft 
Order  we  can  ;  becaufe  both  the  Circumftances  of  the 
One,  and  the  Difpo/itions  of  the  Other^  contribute 
greatly  to  our  Furtherance  in  Piety* 

It  may  be,  you  cannot  at  all  Times  reco]le(5t  and  caH 
yourfeif  to  Account,  but  certainly  you  canno:  wanr 
Opportunities  of  doing  fo  once  every  Day  at  leaft* 
The  Morning  or  the  Evening  are  proper  for  it.  In  the 
Morning  you  may  lay  out  your  Bu/inefs  for  the  DayfoL- 
lowing  ;  and  at  the  return  of  Night  again  you  may 
reflcd  what  hath  pafTcd  in  the  Day-time  ;  how  your 
Thoughts,  and  Words,  and  Actions,  have  agreed  with 
the  Scheme  of  Behaviour  you  laid  before  yourfelE 
Where  you  have  tranfgrclTed,  how  far  exceeded  or  fal- 
len fhort,  and  ia  what  Instances  (for  alas  J  it  is  but  too 
likely  that  you  have  in  many  Inftances)  offended  God' 
and  Man*  In  this  Scheme  you  form  of  living  well, 
quit  yourfelf  like  a  Man,  in  reiifting  the  AlTauIts  of 
ihe  Devils    To  this  End  begin  vvich  keeping  a  ftri(5i 

hand 


BOOK  Ip    of  Jefus  Chrift     41 

Jiand  over  your  Appetite  ;  for  when  you  have  once  at- 
tained to  a  rigid  and  maftcrly  Sobriety,  aH  other  flelhly 
Dclires  and  Tempta:B||^  will  be  vanquifhcd  and  kcpc 
under  with  much  lefsHpculry.  To  the  fame  putpofe, 
beware  of  Idlencfs  ;  |Bl:onftanrly  in  Adion,  le:  Read- 
ing, or  Writing,  or  T*raying,  or  Medicating,  or  Con- 
triving fomewhar  fofthe  good  of  Others,  employ  your 
leifure  Hours.  Some  bodily  Exercifes  are  very  fit  to 
be  ufed,  but  thefe  will  require  Prudence  in  the  Choice 
of  them;  for  all  are  not  equally  convenient;  and  there- 
fore the  Nature  and  Degrees  of  them  muft  be  confl- 
dered,  as  well  as  the  Temper  and  Conftitution  of  the 
Perfon  confulted,  to  render  them  profitable^ 

Some  religious  Exercifes  the  Community  is  concern- 
ed in,  and  they  muft  be  attended  to  in  Publick.  Others 
ate  Perfonal,  and  thefe  will  be  befl:  performed  in  pri- 
yaet.  This  Diftindtion  is  of  great  Ufe>  to  keep  Mea 
from  acting  improperly  ;  for  even  a  good  thing  may 
lofe  much  of  its  Gracefulnefs  and  Commendation,  hf 
bemg  done  out  of  due  place  and  time^  Another  nece{^ 
fary  Caution,  which  many  good  People  ftand  in  need 
p^,  is.  That  you  ihould  not  be  fb  zealoufly  bent  upon 
any  privat  Devotions  or  Duties,  as  for  their  fakes  to 
flight  or  difufe  the  Publick  ;  for  thefe  require  at  leaft 
an  equal  degree  of  your  Efteem,  and  Care  in  the  At- 
tendance of  them.  But  when  you  have  difcharged  your 
Duty  in  that  Point,  and  done  all  that  your  particular 
Station,  or  the  Commands  of  your  Superiors,  require 
from  you  ;  Then  is  the  proper  Seafon,  and  then  you 
will  do  well,  to  return  into  your  own  Breaft,  and  em- 
ploy the  remainder  of  your  Time,  as  Piety  and  Reli- 
gious Purpofes  (hall  dired*  And  here  again  a  prudent 
Choice  is  needful  ;  For  all  forts,  even  of  Religious 
Entertainments,  are  not  fuited  alike  to  our  Spiritual 
Advantage.  Some  Difference  arife  from  theConfide- 
ra'ionof  the  Perfons,  and  anoiher  very  vifible  one  from 
$Jic  different  Tiines  and  Seafons  of  uiing  them»    Some 

are 


42    Of  the  Imitation  ^^^  i. 

are  more  proper  for  Holy- days,  others  for  Common 
Days  ;  fome  for  Feftivals,  others  for  Fafts,  ;  fome  for 
^  rime  of  Temptation  and  Affli<5^«,  others  for  a  peace* 
fill  and  ferene  State  of  Mind  ;  S)|HI  to  Persons  inGriefi 
er  under  calamitous  Circumftances ;  others  for  Profpo 
rity,  when  the  Spirits  flow  gayly,  and  our  Hearts  re^ 
|oice  and  fing  for  the  Goodnefs  of  the  Lord*  Particu* 
larly  it  will  be  convenient  in  an  efpecial  manner  to  re- 
new and  raife  our  Souls,  by  very  frequent  and  folemn 
hth  of  Piety  and  Devotion,  at  the  conftant  Returns 
of  ath  xh^  Chriftian  Feftivals^  For  thefe  fhould  repre- 
fent  to  our  Minds  the  eternal  uninterrupted  Feftival  of 
Joy  and  Thanks,  celebrated  by  the  Saints  in  Heaven. 
And  this  fhould  put  our  Souls  upon  the  Wings,  inflame 
cur  Devotion,  mount  us  up  thither,  and  make  us  ad: 
even  beyond  ourfelves  ;  more  chearfiilly,  more  vigors* 
oufly  ;  as  if  we  were  juft  then  going  to  receive  that 
Glorious  Reward  of  our  Labour,  which  thefe  glad 
Seafons  bring  fo  lively  Ideas  of,  to  our  Thoughts. 

And,  if  the  Time  of  our  receiving  that  Reward  be 
ilill  delayed.  Jet  us  be  fo  thankftd  for  a  longer  Time 
given  us  here,  as  at  the  fame  time  to  be  humbled  by 
that  very  length  of  Life,  which  the  generality  of  the 
World  arc  apt  to  efteem  the  greatcft  happinefs  that 
can  befall  them*  Let  us  endeavour  to  do  God  ftill  better 
Service,  but  let  us  fufpedb,  that  we  have  not  ferved  him 
yet  as  we  oughts  For,  if.  we  had,  he  would  not  have 
put  off  our  Recompence  to  a  farther  Day  ;  and  proba- 
ble it  is,  that  he  does  not  tranflate  us  to  Heaven  as  yet, 
becaufe  we  are  not  fit  for  it.  And  Itt  us  therefore  dou» 
Lie  our  Care  to  qualify  ourfelves  for  that  Glory  which 
in  his  own  appointed  time  fhal!  not  fail  to  be  manifefl> 
Luc  xii.  17.  ^^  ^"  ^^'  ^^""^^  ^^  "^o^  affuredly  will, 
Matth.  xxiv.  ^tid  hleffed  is  that  Servant  rvhom  his  Lord 
47.  rvheft  he  cometh  jhallfind  watching.   Ferity 

J  j^y  untoyoHy  he  mil  make  him  Ruler  over  all  his 
Goods,  and  Partaker  of  the  foy  of  bis  Lfrd^ 

CHAP- 


eooK  I.    ofJeCm  Chrift.      43 

C  H  A  p.  XX, 

Love  SfSolirude  and  Silence.    ' 

REfcrve  a  convenient  Proportion  of  your  Time  foi* 
privacy  and  Converfing  with  yourfelf ;  and  let  this 
be  {pent  in  frequent  and  thankful  Refledtions   upoii 
the  Mercies  of  God  ;   and   in  reading  good  Books, 
Among  which  I  advife  you  by  all  means  to  let  alone 
nice  Disputes  and  unprofitable  Speculations ;  and  keep 
to  fuch  Subjects,  as  may  be  proper  for   the  exciting 
your  Zeal  and  quickning  your  Affedions,  rather  then 
fuch  as  may  employ  the  Subtilty  of  your  Wit,     Never 
fear  that  you  fhall  want  Leifurefor  thefe  good  Purpofes, 
For  if  you  will   prevail  with  your  felf  to   abate  the 
mere  Impertinences   of  Life,  the  unneceffary  Conver- 
fations,  the  Time  fpentin  hearing  and  telling  of  News, 
in  enquiring  after,  and  fpreading  about  idle  Reports, 
and  fuch  as  are  either  faulty  or  frivolous  Waftings  of 
your  Time,  you  cannot  want  fufficient  Leifure,  and 
great  Opportunities,  for  cherifhing  and  improving  holy 
and  heavenly  Meditations,    Thus  did  the  moll:  eminent 
Saints  induftrioufly  avoid  Company  and  Bufinefs,  and 
chufe  to  converfe  with  God  in  private,  as  much,  and 
as  often,  as  poilibly  they  could, 

Tis  a  good  Reflexion,  which  the  Philofopher  made 
of  hmifelf  ;  That  he  never  was  in  other  Mens  Com- 
pany, but  he  came  out  of  itlefs  a  Man  than  he  went 
m.  And  this  is  what  we  may  frequently  confirm  by  our 
ovvn  Experience,  after  a  great  deal  ofDifcourfe  hath 
pals  d,  Tis  certainly  much  eafier  for  a  Man  to  re- 
ftrain  himfelf  from  Talking  at  all,  than  to  enter  int# 
Difcourfe,  and  not  fay  more  then  becomes  him  :  In- 
nmtely  ea/ier  to  live  at  home  -and  ^to:  no  Body,thait 
to  go  abroad  into  Company,  and  return  innocent.  A 
sm  Uicreforg,  who  make?  inward  and  fpiritual  Per^ 


»'  .         — — — — — — _.^-^__^__^__»_™J 

44      Of  the  Imitation  book  I* 

"-^ —  '  ■ ' —  m 

fedion  his  great  End,  muft  imitate  the  Blefleci  Jeflis, 
and  often  withdraw  himfclf  from  the  Multitude.  Nc> 
one  is  qualified  to  converfe  in  publick,  who  is  not* 
highly  contented  without  fuch  Converfations ;  nor  to 
entertain,  or  receive  Entertainment  from  others,  who 
cannot  entertain  himfelf  alone  with  Satisfaction.  No 
Man  is  fir  to  govern,  who  hath  not  learned  how  to 
obey  :  No  Man  can  enjoy  Mirth  with  Safety,  who  is 
not  at  the  feme  time  in  a  Condition  of  rejoycingin  a 
good  Confcience  :  None  is  fit  to  fpcak  freely,  but  he 
who  can,  without  any  Violence  to.  himfelf  refrain  his 
Tongue,  or  keep  Silence  altogether.- 

Accordingly  we  may  obferve  that  the  Pleafiires  and 
inward  Security  of  the  beft  Men  have  always  been  tem- 
pered with  the  Fear  of  God^  Nor  was  their  Humility 
or  their  Care  one  whit  abated,  in  Confideration  of  thofe 
extraordinary  Virtues,  and  abondant  Meafures  of  Divine 
Grace,  in  which  they  exell'd  common  Chriftians*  But 
the  Security  of  Wicked  Men,  and  that  Satisfaction  they 
take  in  thenfelves,  fpring  from  Pride  and  Hanghtinefs-' 
of  Temper  ;  and  therefore  the  conftant  Effects  of  it 
are  an  undue  Contempt  of  others,  and  a  falie  Opinion 
ofthemfclves^  ,. 

Never  flatter  yourfelf  with  an  Expectation  or  abfo- 
lute  Safety  in  this  Life,  whatever  your  Condition,  how 
farfo  ever  retired  from  tut  World,  or  out  of  the  way 
of  Temptation,  it  may  feem  to  be.  For  it  ofcen  hap- 
pens, thatthofe,  whom  the  World  efteems  in  Strength 
and  Virtue  above  common  Men,  have  been  involved  in 
Dangers  proporrionably  greater  than  Theirs  ;  merely 
upon  the  Account  of  the  too  confident  Opinion  they 
had  of  their  own  Abilities.  And  this  Confideration 
makes  the  being  tempted  fometimes  a  BlefiTmg,  greater 
than  of  living  altogether  eafy  and  free  from  Temp- 
ration^  For  the  oftner  we  are  attacked,  the  greater 
Check  this  gives  to  our  Self-conceit  and  Spiritual  Se- 
curity; and  the  more  we  are  afflided^  the  lefs  apt  we 

ihaS 


T— -  ^  ■  -^ 

BOOK  I.       of  jefiis  CHrift.    4.$ 

fhali  be  to  love  or  ufe  the  external  Advantiiges  of  this 
World  ,  beyond  the  Bounds  of  Decency  and  Modera- 
tion. And  if  a  Man  could  fo  perfedly  draw  off  his 
Mind  from  thefc,  as  never  to  purfue  any  tranfirory 
Pleafure  ;  never  to  engage  himielf  with  the  World  ^ 
O  what  bleffed,  what  perpetual  Peace  of  Confciencc 
would  that  Man  feel,  and  even  be  ravifhed  with  1  Nay» 
could  v^e  but  cut  off  all  our  unprofitable  and  ground- 
lefs  Fears  and  Cares>  and  employ  our  Thougts  upon 
fuchObje(flsonIy,as  are  weighty  and  ufefol ;  fuch  as 
promote  the  Honour  and  Service  of  God,  our  own  Sal- 
vation, and  the  Good  of  others ;  How  eafy  and  quiet, 
how  free  from  all  Reproach,  would  fuch  a  one's  Brcaffc 
be  to  him ! 

No  Man  deferves  inward  and  heavenly  Comforts, 
who  does  not  diligently  examine,  and  willingly  afflict 
himfelf.  To  be  qualify'd  for  this  Solitude,  it  is  abfo- 
lutely  needful  toobferve  that  Method  recommended  by 
Pfalm  i  ^^^  Pfalmift,  Commune    with    your    om» 

Matth,  yi  Heart  in  your  Chamber ,  and  befliH.  Enter 
into  thy  Clofet^  and  fl.ut  they  Door  about  thee, 
{ays  our  Saviour^  Advice,  which  can  never  be  more 
feafonable,  than  upon  thefe  Occafions :  For  the  Clofet 
will  give  you  the  Satisfaction,  which  it  \s  fcarce  pofiible 
not  to  lofein  a  more  pubhck  Place*  And  if  the  Clofet 
be  not  pleafant,  the  only  Reafon  is.  That  it  hath  been 
lefs  frequented  than  it  ought.  To  thofe  who  at  firft 
ufe  this  Retirement  carefiiUy,  it  miniflets  a  Pleafure 
and  fecret  Confolation,  above  what  any  Company  or 
Diverfion  in  the  World  can  pretend  to. 

It  is  by  filent  and  folitary  Study,  that  the  Soul  gets 
acquainted  with  the  hidden  Myfteries  of  Scripture. 
Mere  fhe  finds  thofe  Floods  of  pious  Tears,  by  which 
holy  Men  wafh  themfelves  Day  and  Night ;  here  fhe 
contracts  a  Familiarity  and  free  Intercourfe  with  God, 
fo  much  the  clofcr  and  more  intimate,  as  fhe  removes 
t^  a  greater  J^Ut^nce  from  the  Noife  aiad  Hurry  of  the 
.      .  WoU 


4-6    Of  the  Imitation  book  i* 

Worlds  Think  not  then,  that  the  Man  who  withdraws 
from  his  Friends  and  Acquaintance  is  perfedly  alone* 
No,  he  only  changes  that  for  better  Company,  and  is 
vifitcd  in  his  quiet  Retreats  by  God  and  his  holy  An- 
gels. A  wife  Man  would  rather  chufe  to  live  thus  un- 
obferved,  and  to  profeeute  the  Bufinefs  of  his  Soulwithr- 
out  Interruption,  than  even  to  work  Miracles,  and  at-^ 
trad  univerfal  Admiration  and  Applaufe,  at  the  cxpence 
of  neglecting  his  own  Safety^ 

It  is  highly  agreeable  to  the  Charader  of  a  Perfon  en*- 
tirely  devoted  to  God,  to  ftir  but  feldom  abroad,  to  de- 
cline being  publickly  feen  of  Men,  and  to  be  as  little 
fond  of  feeing  the  Worlds  For  to  what  parpofe  indeed, 
f  hould  any  one  be  eager  to  fee  that  which  he  muft  not 
a  L   "  enjoy  ?  The  World  papth  atvay,  and  all 

'  *   ''  the  dejires thereof^  fays  the  Apoftle^     Our 

fenfual  AfFedlions  invite  and  entice  us,  but  when  the 
moment  ofgratifying  that  Inclination  is  once  over,  what 
have  you  got  by  the  Bargain,  but  ferious  Remorfe,  and 
an  unfettled  Temper  ofMind  ?  He  that  goes  out  full  of 
Satisfa(5kion,  often  returns  as  full  of  Melancholy  and  Dif- 
guft ;  and  many  a  Merry  Evening  occafions  a  Sad  Morn- 
ings Thus  all  the  Pieafures  of  Senfe  carefs  and  court 
usatthefirft  meeting,  but  at  their  parting  leave  a  Sting 
behind,  and  gall  our  Hearts  with  fharp  and  killing 
Pains.  What  can  you  fee  in  any  other  Place,  which 
the  moft  retired  Grove  or  Defart  will  not  prefent  to 
your  Eye?  Here  you  furvey  the  Heavens,  here  view 
the  Earth,  here  fee  tbe  feveral  Elements,  which  are  the 
SQt^s  and  firft  Ingredients,  of  which  the  whole  World 
and  every  Creature  in  it  are  compounded^ 

But  what  can  you  fee  either  here  or  any  where  elfc 
which  is  of  long  Continuance  ?  You  expedt  perhaps, 
that  Variety  v/ill  fatisfy  you :  Alas  J  it  cannot  be.  For, 
fiippofe  you  could  at  one  Vitw  have  all  things  under 
the  Sun  ict  before  you ;  what  is  there  even  in  this,  fave 
only  the  beholding  che«i  wirfiyovif  f^^esj  Turn  then 

^off 


BOOK  I.   of  Jefiis  Chrifl.         47 

tho('e  Eyes  where  rhcy  may  gaze  with  Profit  Look 
up  to  God  on  high  ;  fix  them  upon  the  Throne  of 
Grace  in  Prayer,  and  continue  fledfaft  and  fervent  in 
this,  till  you  obtain  Pardon  for  your  Sins  and  Errors. 
Leave  the  Vanities  of  the  World  to  the  vain  Men  of 
the  World;  But  confiderthat  you  are  a  Child  of  God, 
and  therefore  bend  your  Thoughts  and  Labours  entirely 
to  thofe  Things,  which  your  Heavenly  Father  requires 
at  your  Hands,  Invite  that  Jefus,  in  whom  your  Soul 
delights,  into  your  Apartment ;  there  folace  yourfelf 
with  his  Love  ;  for  in  that  Convcrfation  only  true  Peace 
and  fohd  Joy  are  to  be  found.  If  this  feem  a  Paradox, 
I  muft  inform  you  what  is  the  true  Occafion  of  its  do- 
ing fo.  Had  you  never  mingled  yourfelf  with  the 
World,  nor  imbibed  any  ofits  vain  Nations,  your  Mind 
fead  been  more  fettled  andcompofed,  Butnow  the  Itch 
of  Novelty  hath  taken  hold  of  you.  and  it  muft  coft 
fome  Uneaiinefs  to  cure  this  Evil,  And  till  that  Cure 
be  effeded.  Peace  and  perfedi:  Evennefs  of  Temper  you 
cannot  have,  nor  be  reconciled  to  Sgditude,  aiid  the 
fubftantial  Pleafures  that  attend  it. 


CHAP.  XXI. 
Com^HnEHon  of  Hearty 

HE  that  would  grow  in  Virtue  and  Grace,  muft 
^  be  fure  to  preferve  a  conftapt  awful  Senfe  of  the 
Divine Majefty  upon  his  Mind;  Checking  by  this  ho- 
ly Fear  all  his  indecent  Liberties,  keeping  his  Appe- 
tites and  AfFediofis  under  ftrid  Difcipline ;  and  not  let- 
ting himfclf  loofe  to  light  or  extravagant  Mirth.  Em- 
ploy yourfelf  therefore  in  humbling  and  affljding  your 
own  Mind,  and  this  will  certainly  lead  you  to  a  devout 
aad  truly  Chriftiiin  Temper.   For  infimte  Advantage 

D  is 


48    Qf  ^^^  Imitatmi    book  i. 

is  to  be  had  by  thefe  zealousExercifes,  which  Folly  and 
Inconlideracioiii|uickIy  lofe  again.  One  would  wonder 
indeed,  how  Men  can  indulge  their  Mirth  to  (b  extra- 
vagant a  Degree;  when  the  Miferies  of  this  Life,  and 
the  Sins  we  have  to  account  for*  are  fo  many  and  fo 
great,  that  a  Man  who  ferioufly  coniiders  the  Danger 
his  Sou!  is  in,  can  very  hardly  be  merry  at  all,  with-  \ 
out  fome  fudden  Damp  upon  his  Spirits*  It  is  from 
the  Levity  of  our  own  unthinking  Minds,  aftupidFor- 
getfulnefs  of  our  finful  Condition,  and  a  continuing  in- 
fenfible  of  thofe  Sorro'Ws  which  ought  moft  tenderly  to 
afFe6t  us,  that  we  fo  often  indulge  the  Excefles  of 
Laughter  and  Gaiety,  when  Sigl#^  and  Tears  would 
much  better  become  us. 

Aflfurc  yourfelf,  there  can  be  no  true  Liberty,  no  in- 
jfiocent  Merriment,  without  the  Fear  of  God,  and  a  good 
Confcience^  Happy  therefore  is  the  Man,  who  can 
difengage  himfelf  from  all  thofe  Hindrances,  which  the 
Bufinefs  and  Diverfions  of  the  World  caft  in  his  way;  | 
and  can  give  his  Tfiougts  up  entirely  to  that  godly 
Sorrow,  which  worketh  Repentance  and  Salvation* 
Happy  He,  that  abandon  every  thing  by  which  his 
Confcieilce  is  defiled  or  burthened  5  and  fet  himielf  at 
Liberty  from  treacherous  and  enfnaring  Pleafures,  And 
this  may  be  compafl'cd  by  Refolution  and  Conftancyv 
For,  how  difficult  and  contrary  foevcr  it  may  feem  to 
the  general  Way  of  the  World,  and  our  own  former 
Pradice;  yet  no  Habit  is  fo  ftrong,  but  by  frequent 
and  Manly  Attempts,  the  dircd  contrary  Habit  may 
be  acquired  and  confirmed. 

If  you  will  firmly  fet  yourfelf  to  let  other  Peoples 
Affairs  alone,  they  will  follow  the  Example,  and  not 
concern  themfelves  with  yours*  Do  not  therefore 
create  unneceflary  Trouble  to  yourfelf^  by  making 
other  Mens  Bufinefs  your  own,  and  involve  your 
Thoughts  and  Cares  in  Matters  of  Perfons  above  you* 
Leave  th?  great  ones  of  the  World  to  manage  xhdz. 

own 


laimmmtmt  ill  i        ■  ii  ■  ii  i  i        i       ^  1 

600K  I.      of  Jefus  Chrifi.    49 

k I  i  I 

own  Concerns,  and  keep  your  Eyes  and  Obfervarion 
at  home.  Youi:  own  Soul  is  the  Thing  you  ought  to 
look  after.  This  requires  your  niceft  Infpedtion,  and 
^iitmoft  Dihgence  >  and  the  Cenfuring  and  Correcting 
yourfelf  is  a  Duty,  which  fhould  take  place  above  the 
Advifing  or  Reproving  the  deareft  Friend  you  have* 
h  may  be,  this  Referve  may  be  interpreted  Sullennefs* 
Ipnd  lofe  you  the  Favour  and  good  Efteeih  of  Men  ; 
but  let  not  that  Lofs  afflid:  you.  There  can  be  no  Co 
)uft  Ground  of  Diflatisfadion  aftd  Rcmorfe,  as  the 
tiot  behaviiig  yourfelf  with  all  the  ftridfc  Virtue  and 
Circumfpedion,  which  becomes  a  Perfon  who  hath 
renounced  the  World,  and  devoted  himfelf  to  the 
Service  of  God.  'Tis  true,  an  honourable  Opinion  of 
us  is  a  Comfort :  But  it  is  fftmetimes  better  to  wane 
Variety  of  Comforts,  than  to  have  them*  This  is  o& 
ten  the  Cafe  with  Advahtages  merely  human,  the  Ex- 
ternal, and  the  Worldly :  And,  as  for  thofe  which  are 
Spiritual,  and  derived  from  God,  if  we  be  cither  de- 
prived of  thefe,  or  not  fenfible  of  their  (wect  Refrefh^ 
ment  5  the  Fault  is  our  own,  who  negledt  to  put  our- 
felves  into  a  fit  Difpofition  for  them,  by  gedlv  Sorrow 
for  our  Sins,  and  abandoning  thofc  vain  and  outward 
Comforts,  which  fhould  make  Room  for  the  Subftan- 
tial  arid  Heavenly. 

Get  therefore  a  true  and  perfcd  Knowledge  of  your- 
felf; fee  and  confefs,  that  you  dcferve  not  any  Divine 
Confblation,  nay,  that  you  do  really  defervc  Defertion, 
and  Sorrow,  and  much  Mifery*  When  a  Man's  Mind 
is  inflam'd  with  a  truly  religious  Zeal,  this  World  ap- 
pears not  only  flat  and  infipid,  but  very  bitter  and  loath- 
fome  to  him»  A  good  Man  can  never  fail  of  difcover- 
ing  juft  Matter  of  Grief,  and  many  Occafions  that  pro- 
voke his  Tears.  For,  whether  he  confider  his  own  Cir- 
cumftances,  or  rhofe  of  other  Men,  he  will  find  that  no 
?vlan  here  is  exempted  from  Calamities*  And  the  more 
clofely  hcconfiders  his  own  Condition,  the  greater  (till 
D  z  will 


50  Of  the  Imitatwn    book  I 

will  be  his  Concern.  But  die  Misfortunes  from  with- 
out might  be  born  with  better  Temper,  were  there  not 
much  more  grievous  from  within.  Forj  of  all  the  Mi- 
feries  that  humble  our  Souls  with  Sadnefs,  noiie  are  fb 
juftly  lamented  as  our  Sins,  and  Infirmities ;  the  whretch- 
cd  Load  and  Incumbrance  thefe  are  to  our  Confcience  r 
and  the  Indiipofition,  the  Difability  they  bring  us  un- 
<ier,  of  attending  without  Diftraction  to  holy  Duties 
and  Heavenly  Contemplations. 

By  thefe  we  are  engaged  upon  trifling  and  unprofita- 
ble Thoughts,  and  diverted  from  weighty  and  ufefu} 
Subjeds.     For  would  we  but  turn  the  Current  of  our 
Thoughts  another  way,  the  Effed  would  be  vihble  and 
very  happy.     If  we  did  bur  feriouily  refled,  how  cer- 
tainly WT  muft  die,  as  often  as  we  think  how  long  it  is 
likely  we  may  live ;  we  ihould  be  more  zealous  and  di- 
ligent to  amend  our  Lives,  and  provide  for  that  impor- 
tant Change.    And  would  we  but  fet  before  our  Minds 
a  lively   Representation  of  thofe  dreadful   Torments 
which  await  the  Damned  in  Hell  ;  it  were  not  poflible 
fure  to  (brink  back  as  we  do,  from  the  Aufterities  and 
Mortifications  of  a  Religious  Life  ;  or  no  ftippofe  any 
Labour  and  Pain  which  we  can  undergo  in  the  mean 
while,  a  Hardfhip  not  mofl:  willingly  tobechofen^  for 
the  preventing  fo  dreadful  a  Condemnation*  But  now, 
becaufe  thefe  things  are  but  felddm  and  very  flightly 
thought  upon,  and  we,  in  tendernefsto  our  own  Eafe, 
much  rather  fubmit  to  the  foothing  Imprellions  of  pre- 
lent  deceitful  Plcafures,  than  to  thofc  harfh  and  cutting 
ones  of  future  Mifery  and  Anguifh/  we  ftill  go  on  in 
the  fame  Coldnefs  and  Indifference,  and  indulge  our 
Sloth  at  the  Expence  o^  our  Virtue. 

I  grant  indeed,  that  fbme  Religious  Severities  arc 
tedious  and  painful  to  the  Body.  But  the  Fault  does 
not  always  lie  there  ;  for  the  Body  fometimes  com- 
plains and  droops,  not  (o  much  from  its  own  Suffer- 
ing, a$  from  the  Meannefs  and  Cowardice  of  the  Soul, 

whicl^ 


^ —— — — _ 

BOOK  I.     of  Jeuis  Chrift       5'i 

Which  ought  to  encourage  and  fupportit.  Beg  there- 
fore of  God  moft  eatneftly  that  he  would  kindle  in 
your  Hearts  a  true  Chriftian  Courage  and  fervent  ZeaL 
Dare  to  entertain  yourfelf  upon  the  moft  ungrateful, 
when  they  are  profitable  and  neceflary  Subjeds.  Pre- 
fer the  Mourniiags  of  a  Pious  Penitent  before  all  the 
vain  Jollity  of  a  wicked  and  unthinking  World  ;  and 
pray  that  God  would  do  to  thee,  what  the  Pfalmift  fays 
he  does  to  his  own  People,  t\tnfeed  thee  with  the  Br eai 
§f  Tears,  and  give  thee  Pknteoufnefs  of  «r  ,  . 
Tears  to  drink^  i/^/.lxxx,^ 


CHAP.  XXII. 

The  Miferahle  Condition  of  Mm  conpdered.         I' 

^j/!  Retched  thou  art,  O  Man,  wh^refoever  thou 
▼V  art.  Wretched  thou  muft  be>  which  way  fo- 
cver  thou  turneft  thyfelf :  Befet  on  all  fides  with  Mi- 
feries  without  Remedy,  without  any  pollibility  of 
Efcape  by  Human  Helps ;  and  only  to  be  avoided  by 
taking  San6luary  in  God.  Why  then  art  thou  difqui- 
cted  at  Crolles  and  Difappointments  ;  when  thefe  arc 
the  Portion  of  all  Mankind  ?  It  is  not  yours  and  mine 
alone,  but  the  gr«ateft,  the  beft  Men  drink  of 
the  bitter  Cup :  And  no  Man  ever  lived  in  uninter- 
rupted Happinefs  :  None  ever  fucceeded  in  all  his; 
Wifhes  and  Attempts  ;  None  ever  was  above  Calami- 
ties, or  free  from  Vexation  of  Spirit,  Since  there- 
fore fo  ordained  it  is,  that  all  muft  fuffer  and  be  mi- 
ferable,  are  all  equally  fo  ?  No,  there  are  different 
Conditions  and  Degrees  of  Suffering  ;  and  His  is  cer- 
tainly the  beft  and  moft  comfortable,  who  is  called 
^nd  difpofed  to  fuffer  for  the  fake  of  Ggdand  a  good 
€onfcience» 

D  ^  £ 


$2    Of  the  Imitation    book  i» 

It  is  ufiial  f©r  Men,  who  know  no  better,  to  envy 
•nd  admire  the  Rich,  the  Great,  the  Honourable ;  to 
imagine,  that  Princes  and  Perfons  of  plentif.il  For- 
tunes are  compleatly  happy.  But  this  is  the  EfFed  of 
great  Weaknefs  and  Inconfideration.  If  therefore  we 
would  redify  fuch  Miftaken  Appreheniions,  let  us  get 
a  right  Notion  of  Spiritual  and  Heavenly  Advantages, 
Thefe  will  convince  us,  of  what  poor  account  all 
worldly  Enjoyments  fhould  be  in  our  Eileem  :  Ho\y 
very  little,  how  mere  a  nothing  they  are  ;  how  hard 
and  hazardous  to  be  attamed;  liow;  uncertain  the  Pre- 
fervation  of  them,  and  how  full  of  Trouble  and  an- 
xious Care,  even  while  we  have  them^  And  who  would 
fce  fond  of  that,  which  can  neither  be  got,  nor  lofts 
no,  nor  kept  neither,  without  Fear,  and  Sorrow,  and 
perpetual  Solicitude  ?  Surely  then  the  Happinefs  of 
^         ..  Man  does  not  conftflin  the  abundance  of  the 

^  '"^  Things  whifh  he  poJfeJJeth/TisfcnCclcCs  and 
abfiird  to  think  it  can^  And  if  no  proportion  of  world- 
ly Goods,  tho*  never  fo  large,  can  exempt  us  from  Mi 
fery  ;  then  a  competent  Meafure  of  them  ought  to  fa^ 
tisfy  us.  For  Miferable  we  mufl:  be  with  lefs  or  more. 
The  very  living  here  upon  Earth,  without  any  addi- 
tional Calamity,  would  make  us  inevitably  fo.  The 
iTioreaMandefires  and  labours  to  be  like  God,  the  lefs 
agreeable  Rcliih  he  hath  of  Life ;  becaufe  he  is  fo  much 
more  CenfMe,  more  throughly  convinced,  of  the  Frail- 
ty and  Corruption  of  Human  Nature.  For,  what  is 
this  Viciflitude,  this  daily  Round  of  Eating  and  Drink- 
ing, Sleeping  and  Waking,  Wearincfs  and  Reft,  and 
the  many  other  Neceilities,  which  the  Condition  of 
Mortality  enflaves  us  to  ?  Doubtlcfs  it  is  a  mighty  Bur- 
then and  Affliction,  to  Men  whofe  Minds  are  wholly 
fixed  upon  higher  Things,  and  whofe  only  Ambition 
it  is  to  get  above  Sin  and  Infirmity. 

For  the  Diftreftes  and  Wants  of  the  Outward  Man 
;are  a  fore  Hindrjuice  and  great  Ofpreffion  to  the  In- 
ward; 


<*m  I*  I  ■  I  ■■  I  ■   I  ■       i^»^^^  ■       ■ ^ 

BOOK  I.       o/"  Jefus  Chfift       ^3 

ward,  and  we  fliall  not  perhaps  injure  David's  Scnfe» 
by  fuppoiing  even  thefe  included  in  that  Petition, 
where  he  begs  of  God  to  deliver  him  out  ^r^ 
of  his  Tronhles^  But  wretched  are  They  ^  *^^^*  '* 
indeed,  who  are  not  fenfible  of  their  Wretchednefs ; 
And  yet  more  Co  ftill  are  thofe  vain  People,  who  are 
even  in  Love  with  it  ;  Who  dote  upon  this  Mortal 
Life,  which  expofes  them  to  it;  and  cannot  think  of 
parting  with  it  at  any  rate,  even  when  in  fuch  uncom- 
fortable Circumftances,  that  all  their  Time  and  Care 
is  fcarce  fufficient  to  furnifli  them  with  Provifions  ne- 
ceflary  for  the  Support  of  it*  And  yet  thefe  infatuated 
Creatures  are  content  to  lay  themfelves  out  upon  Toil 
and  Trouble  ;  and,  might  they  but  be  fuffered  to  con- 
tinue here  for  ever,  could  difpenfe  with  any  Concern 
for  God  and  Goodnefs,  and  willingly  forego  the  Hopes 
and  Everlafting  Happinefs  of  a  Heavenly  King- 
dom* 

O  foolifli  and  flow  of  Heart  to  underftand  and  be- 
lieve your  true  Intereft;  How  deep  are  you  immerfed 
inFlefh  and  Senfe?  Howfottifhly  deluded  withDrofs, 
and  fond  of  Vanities  which  cannot  profit?  Have  you' 
no  Notion  left  of  any  Thing  but  Body  ?No  Regard  for 
a  future  enduring  Subftance  ?  Raife  your  Affe<iJ:ions 
up  to  nobler  Enjoyments,  aiad  difengage  them  from 
thofe  grofs,  thofe  empty  Objcds,  which,  if  you  ftill 
perfift  in  the  Love  and  Pur/uit  ofj  you  will  one  Day 
be  taught  by  fad  Experience,  how  poor  and  defpicablc 
they  really  are,  and  how  unworthy  of  all  that  eager 
Concern  you  have  thrown  ^way  upon  them*  Be 
perfuaded  then  by  Reafon  and  Religion,  and  do  not 
provoke  God  to  convince  you  by  Torments  and  too 
late  Remorfc,  of  how  fatal  Confequcnce  the  Love  of 
this  World  is,  to  all  that  are  immoderately  fond  of  it. 
View  well  thofe  Illuftrious  Patterns  of  Mortification 
and  Hcavenly-mindedncfs,  which  the  Primitive  Saints 
and  Favourites  of  Chrift  have  fet  you*  Thefe 
D  4  great 


$4      Of  the  Imitation  book  !• 

great  good  Men  had  fmall  Regard  to  the  Pleafures  of 
Senfci  and  glittering  Gayeties  of  this  World,  but  kept 
their  Eyes  and  Hearts  intent  upon  Eternal  Jo^s  :  Thofc 
were  their  Hope,  their  Delight,  the  earneft  and  only 
Longing  of  their  Souls  :  And  therefore  the  Only  one, 
left  if  their  AfFedions  were  at  all  divided,  the  Love  of 
the  Things  that  are  feen,  fhould  faften  down  their  Hearts 
to  mean  and  earthly  Objeds,  and  hinder  them  from 
Ibaring  up  on  high  to  the  infinitely  more  precious 
Things  that  ate  not  feen. 

This  is  indeed  a  Work  of  Pains  and  Time;  but  let 
not  that  Confideration  drive  you  to  despair  of  attain- 
ing an  Heavenly  Temper  of  Mind.  The  Undertaking 
is  great,  *tis  true  ;  and  the  Time  allowed  for  it  but 
ihorr  ;  but  ftill  this  fhort  Space  is  enough,  if  you  will 
take  care  to  make  the  beft  of  it.  Up  then,  and  be 
doing  ;  do  not  purpofe  well  to  Day,  and  put  off  the 
Execution  to  a  farther  Day,  but  rather  argue  yourfelf 
into  Adion  by  fuch  Reflexions  as  thefe.  This  very 
Inftant  is  the  proper  Time,  This  the  Scalbn  of  Amend- 
ment, and  fighting  the  good  Fight.  It  is  by  Hard- 
ship and  Suffering,  that  Men  recommend  themfelves 
to  the  Acceptance  and  Favour  of  God.  He  hath  or- 
dained, that  Fire  and  Water,  Diftrefs  and  Tribulation 
lliould  be  the  Way  that  leads  to  Refrelhmcnt  and  true 
BUfs.  Without fome  Violence  upon  theyfclf.  Sin  can- 
not be  fubdued,  nor  evil  Cuftoms  broken.  Without 
fome  Uneafinefs  and  Pain  we  cannot  live  ;  And  while 
we  carry  this  Body  of  Flefh  about  us,  thefe  will  make 
an  infeparable  Part  of  the  Burthen,  We  wifh  in- 
deed for  Eafe  and  untrubled  Satisfadion  ;  but,  as 
the  Condition  of  Mankind  ftands  atprefent,  we  wifh 
in  vain*  For,  in  lofing  the  Innocence  of  our  Nature^ 
we  loft  otir  Happinefs  too  ;  and  as  both  left  us, 
fo  both  muft  be  reftored,  together.  Patience  is  now 
become  a  neceflary  Virtue,  and  we  muft  be  content 
to  wait  the  Seafon  of  God's   Mercy ;  when  he  fhall 

fiillr 


BOOK  I.     of  Jdus  Chrift.       $^ 

fully  repair  our  Breaches,  heal  our  Infirmities,  put  a 
Period  to  our  Unrighteoufnefs,  abfoive  the  Guilt,  bloc 
out  the  Remembrance  of  them,  and  caufe  Mortality  to 
be  fwallowed  up  of  Life^ 

In  the  mean  Time,  it  cannot  methinks  but  be  a 
mighty  Mortification,  to  confider  how  exceeding 
prone  this  frail  Nature  of  ours  is  to  Sin^  To  day  yon 
confefs  your  Sins  to  God,  and  to  morrow  you  adt 
thofe  very  Sins  over  again,  which  you  lamented  but 
the  Day  before.  This  Hour  you  refolve  to  be  watch- 
full,  and  take  good  heed  to  all  your  Ways  ;  and  the 
very  next  Hour  you  run  on  as  giddily  and  rafhly  as 
ever,  forget  your  Refolutions*  and  ftand  more  Self- 
condemned  than  ifyou  had  never  relolved  at  all.  So 
great  Reafon  is  there  for  thinking  very  meanly  of  cur- 
felves,  and  difclaiming  all  vain  Confidences  in  any 
Thing  we  are,  or  do.  But  thefe  fo  fudden  and  fre- 
quent Relapfes  are  not  our  Misfortunes,  but  our  Faults* 
They  are  indeed  the  Confequents  of  our  Frailty;  but 
that  Frailty  would  not  affed  us  to  that  Degree,  did  not 
we  contribute  to  it  by  our  own  Negligence  and  Incon- 
ftancy.  And  a  fmall  Negled  will  foon  undo,  what 
coft  much  Time  and  Labour  to  effed  ;  nay,  whar 
could  not  have  been  effedted  even  fo  neither,  had  not 
Almighty  God  feconded  our  Endeavours  with  his  Di- 
vine Affiftance. 

But  if  we  cool  fo  very  quickly,  and  caftnot  Watch 
ene  Hour,  what  wiH  become  of  us  at  laft,  and  how 
(hall  we  pcrfevere  in  Faithfulnefs  unto  the  End  ? 
Wtetched  are  we  indeed,  if  we  faint  and  grow  weary, 
if  we  give  out  and  feek  Refreiliment,  as  if  we  were  al- 
ready fafe  and  in  abfolutc  Peace ;  when  we  have  fcarcc 
begun  the  Battel,  and  gained  but  little  Ground  in  Ho- 
iinefs  and  Reformation  of  Manners.  Alas !  we  are  as 
yet  but  raw  Beginners ;  fo  far  from  compleat  Mafters 
in  our  Bufinefs,  that  we  have  ftill  need  to  learn  and 
pradifc  the  very  firft  Rules  of  Living  over  again ;  be- 
D  f  fot^ 


$6    Of  the  Imitation  book  i. 

fore  we  can  be  fo  perfed:  as  we  wifli  and  ought  to  be. 
Nor  fhould  we  difdain  co  do  fo,  if  thofe  CondefcentiT 
oascanprove  of  ufetous^ 


CHAP,  xxni. 

Meditation    concermng   Death, 

Sliice  Life  is  of  fliort  and  uncertain  Continuance,  it 
highly  concerns  you  to  look  about  you,  and  take 
good  heed  how  you  employ  it.  To  Day  the  Man  is 
vigorous,  and  gay,  and  flourifhing,  and  to  Morrow  he 
is  car  down,  withered  and  gone,  A  very  litde  Time 
carries  him  out  of  our  Sight)  and  a  very  litde  more 
out  of  our  Remembrance.  O  the  Hardnefs  of  Men's 
Hearts  I  O  the  wretched  Stupidity  1  that  fixes  their 
whole  Thoughts  and  Care  upon  the  prefent;  and  will 
not  be  prevailed  with  to  look  before  them,  or  bear  any 
Regard  to  that  which  muft  come  hereafter.  Where* 
as  in  Truth,  every  Work,  and  Word,  and  Thought, 
ought  to  be  £o  ordered,  as  if  it  were  tobeourLaft  ; 
and  we  inftantly  to  Die,  and  render  an  Account  of 
it.  Would  we  entertain  ourfelves  more  with  the 
Thoughts  of  Death,  it  would  be  lefs  a  Terror  to 
US  :  For,  in  proportion  as  our  Lives  amend,  our  Fears 
wiD  abate,  and  a  clear  Confcience  will  enable  us  to 
meet  Death  with  undaunted  Courage^  However 
Flcfhand  Frailty  may  imppfe  upon  us,  yet,  be  aflTured, 
*ris  greater  W^ifdom  to  be  afraid  of  Sinning,  than  to  be 
afraid  of  Dying;  a  greater  Blefling  to  preferve  our  In- 
nocence, than  to  prolong  our  Lives.  And  whence  is 
all  this  Fear  and  Anxiety  ?  It  is  becaufe  we  are  not  fit 
to  Die  ?  But  if  you  are  not  fit  to  Day,  how  do  you 
propofeto  be  fo  to  Morrow  ?  Alas  I  to  Morrow  is  un- 
certain ;  neither  You^  not  I?  nor  any  Man.  caa  depend 

uporr 


BOOK  I.    of  Jefus  Chrift.      ^'^ 

upon  it.  Or  if  we  could,  yet  what  does  it  avail  to 
Live,  the*  it  were  much  longer,  when  we  by  longer 
Living  grow  (o  little  better  ?  AfTure  yourfelf,  long  Life 
is  far  from  being  always  a  Blefling,  Too  many  (God 
knows)  are  fo  &  from  growing  holier,  as  they  groMT 
older,  that  the  Number  of  their  Days  only  adds  to  the 
Number  of  their  Sins,  and  renders  their  Account  more 
heavy  hereafter^ 

Happy  is  that  Man  who  can  comfort  hirafelf  with 
having  employed  any  one  Day  of  his  Life  fo  perfedly 
well,  as  he  might,  and  ought  to  have  done»  Many- 
reckon  up  the  Years  of  their  Converfion  with  great  Sa-: 
tisfadbion,  and  think  it  a  mighty  Matter  that  they  have 
(o  long  abandoned  the  World  and  a  vicious  Courfe,^ 
And  yet,  when  the  Time  they  boaft  of  comes  to  be 
compared  with  the  Improvements  they  have  made> 
how  fhamefially  little  is  the  Good  they  have  done !  If 
Dying  now  be  terrible,  yet  remember  that  Living 
longer  may  be  dangerous ;  and  many,  many  aManfindiJ 
too  great  Occafion  to  wifh,  that  it  had  pleaded  God  to 
rake  him  away  (boner^  Happy  therefore  is  He  who 
keeps  the  Hour  of  Death  conftantly  in  View  ?  and  from 
rhis  Profped  of  what  muft  come,  talves  care  to  recon- 
cile himfelf  to  it,  and  to  put  his  Soul  into  a  proper 
Temper  for  it,  when  it  does  come* 

If  ouy  attend  at  any  Time  upon  a  Death-Bed,  and 
fee  another  in  his  Parting  Agonies  ;  coiafider  that  this 
Friend  is  gone  the  fame  Way  where  you  muft  fhortly 
follow  him*  In  the  Morning,  queftion  wether  yoa 
may  live  till  Night ;  and  when  Night  comes,  do  not 
too  confidently  promife  yourfelf  another  Motning. 
Thus  fhall  you  be  in  a  conftant  Expedlation,  and  in  a 
good  Difpofition  to  die*  And  be  fure  fb  to  live  al-» 
ways,  that  Death  may  never  overtake  you  unprovi- 
ded, nor  its  fuddeneft  Approach  be  fudden  and  fur- 
prizing,  in  refpedb  of  You*  Many  are  fnatched  away 
in  an  Inftanr,  aud  die  when  they  were  not  in  the  leafi: 

aware 


SS    Of  the  Imitation    book  !• 

Matth  xxiv     ^^^^^  ^^  i^'  fo^  ^^  7^^^  ^^   ^'^^  ^^  ^^ 
^-.       '  /Ax«y^  fjot,    the  Son  of  Man  cometh      Lee 

not  the  Preparation  I  am  advifing,  be  neg- 
ledbed,  as  a  melancholy  unpleafant  Thing ;  fuch  as  em- 
bitters Life,  and  damps  Mens  prefent  Enjoyment ;  for 
be  allured,  whatever  Satisfadtion  you  may  take  now, 
when  that  laft  Hour  draws  on,  it  will  'give  you  quite 
other  Notions  of  the  Matter.  And  the  Reflections 
upon  your  paft  Improvidence  and  Negled:  will  be  more 
bitter  and  afflidting  then,  than  any  the  moft  follicitous 
Forecaft  for  Dying  well,  can  poflible  be  in  the  meao 
rime. 

O  how  wife,  how  happy  is  that  Man,  who  makes  it 
bis  daily  Care  to  be  fuch  while  he  liveth,  as  he  deiires 
to'  be  found  when  he  comes  to  die  !  We  may  cherifh 
a  good  Hope  and  great  Affurance  of  leaving  the  World 
to  our  Comfort  and  infinite  Advantage,  if^  while  we 
continue  in  it,  we  can  bring  ourfelves  to  negledt  and 
<lefpif«  it  :  If  we  be  zealous  to  improve  in  Virtue,  in 
love  with  Difcipline  and  Mortification  ;  if  we  attend  to 
the  Excrcife  of  Repentance;  if  we  be  of  an  humble  and 
obedient  Dilpofition  ;  content  to  deny  ourfelves,  and 
ready  to  undergo  any  Hardfhip  for  Chrift*s  fake. 
But  if  thefe  Qualifications  be  ncceffary,  they  are  necef- 
fary  to  be  attained  in  Health.  For  then  a  Man  is  in  a 
Condition  to  ftrive,  and  to  exert  himfelf ;  but  when 
Sicknefs  is  upon  him;  it  is  a  great  Queftion  what  he 
will  be  able  to  do,  or  whether  any  thing  at  alL  What- 
ever the  generality  of  the  World  may  imagine,  who 
put  oft  their  great  Work  till  fuch  improper  Seafons; 
yet  fure  it  is,  that  few,  bur  very  ii^vj,  are  reformed  by 
a  Sick  Bed,  And  they  who  defer  their  Repentance  and 
Amendment  till  then,  feldom,  alas  !  repent  as  they 
©ught,  or  arc  amended  in  good  earneft* 

Depend  not  upon  the  Alfiftance  of  your  Relations 
^nd  Acquaintance  :  Nor  cherilha^i  Imagination  fovain, 
as  that  thjjir  Prayers. hereafter- can  cfte<^  what  youne- 

v.er 


BOOK  I.  of]dm  Chrift.        59 

ver  endeavoured  to  cifecft  here.  Thefe  can  do  you  no 
Service  :  But  if  they  could,  yet,  when  once  gone,  you 
will  be  forgotten  much  fooner  then  you  arc  willing  to 
believe*  And  why  fhould  you  reft  upon  Their  Care, 
when  you  cannot  be  prevailed  v/ith  for  your  Own  ? 
Can  it  be  fuppofcd.  They  fhould  be  more  concerned 
for  your  Salvation,  than  You,  whole  proper  Intereft  it 
is  ?  Allowing  then,  that  thefe  could  do  you  good,  yet 
even  thus, 'tis  better  you  fhould  doyour  ownBuiinefsJ 
better,  in  regard  of  the  Perfon,  and  better  in  regard  of 
the  Time :  For  ftorv  is  the  Sealbn  of  Acceptance,  k&19 
is  the  Day  of  Salvation*  And  therefore  this  Moment 
is  the  iitteftfbr  your  Purpofe:  The  fooner  you  change* 
the  better :  Live  then  while  you  may ;  and  begin  from 
the  prefent  Minute  to  I'lVQ  fof  that  you  may  live  for 
ever.  For  if  you  fuffer  the  happy  Opportunity  to  flip 
through  your  Hands,  you  will  wifh  for  it  afterwards, 
when  it  is  too  late  ;  and  you  may  perhaps  be  reduced 
to  fuch  Circumftances,  that  One  Day,  One  Hour,  for 
making  your  Peace  with  God  may  not  be  obtained  t 
no,  not  when  you  would  gladly  give,  were  it  as  your 
Dilpofah  the  whole  World  to  purchafe  it* 

Confider  then>  my  Friend,  and  Fellow-Chriflian* 
eonfider  what  a  Rifque  you  run  by  your  Delays: 
Think,  what  Mifery  and  Danger,  what  Confufion  and 
Defpair  it  is  now  in  your  Power  to  prevent,  by  living 
like  a  Man  that  remembers  he  muft  die*  And  there* 
forefo  fpend  every  Hour,  that  when  your  laft  draws 
on,  you  may  receive  it  with  Joy  and  Hope,  inftead 
of  Fear  and  Aftonifhment.  Learn  ?jorv  to  Die  daily, 
to  Die  to  Sin  and  the  World,  that  you  may  then  be- 
gin to  Live  with  Chrift.  Learn  ^orv  to  defpife  all  here 
below,  that  you  may  then  be  difengaged,  and  at  par- 
fed  Liberty  to  leave  all  and  follow  Chrift*  Subdue 
your  Body  rtorv  by  Mortification  and  Self-denial,  and 
you  fhall  then  luve  great  Boldnefs  in  the  Day  of  Tri- 
bulation, 
*     >  Does 


60    Of  the  Imttatton  ^^^^  !• 

Does  any  Conficience  of  long  Life  encourage  you 
fo  defer  putting  this  Good  Advice  in  Execution  fpee- 
dily  ?  Nay,  but  refleA,  fond  h4an,  how  httle  you  can 
promife  yourfelf  one  poor  fingle  Day^  How  many 
inftances  have  you  before  your  Eyes,  or  frefh  in  your 
Remembrance,  of  Pcrfons  miferable  deluded  and  dif^ 
appointed  in  this  Hope,  and  hurried  out  of  the  Body 
*vithout  any  warning  at  all  ?  How  often  have  you  been 
furprized  with  the  News  of  this  Friend  being  run  thro  # 
another  drowned  in  crolhngthe  Water,  a  Third  break- 
ing his  Neck  by  a  Fall,  a  Fourth  fallen  down  dead  at 
Table,  or  choaked  with  his  Meat,  a  Fifth  fcized  with 
an  Apoplex  at  Play,  a  SiJ^th  burnt  in  his  Bed,  a  Se- 
venth murthered,  an  Eighth  killed  by  Thieves,  a 
Ninth  ftruck  with  Lightning,  or  Blading,  or  Pefti-* 
lence,  a  Tenth  fwallowed  up  in  an  Earthquake*  Such 
yaft  Variety  of  Deaths  furrouhd  us,  and  fo  fleeting  a 
Shadow  is  the  Life  of  a  Man* 

And  if  any  of  thefe  happens  to  be  your  Cafe,  Whd 
fliall  help.  Who  can  five  you,  when  the  precious  Op- 
portunity is  fled  and  loft?Efe  doing  then  betimes  ;fori 
tho'you  cannot  fo  much  as  guefs  at  the  Hour  and  Mnn- 
nerof  your  own  Death,  yet  fafe  you  are,  or  may  be,  if 
you  will  provide ^^gainfl;  it*  Ufc  Time  then  while  yoti 
have  it;  make  hafte  to  be  rich  toward  God,  and  let 
Hdigion  and  your  own  Salvation  be  your  Chief,  your 
J  .  Only    Concern,     Adake  purfilf  Friends 

*  ^*  while  you  may,  rvho  when  jou  fail  may 
receive  yon  into  everUfling  habttattons* 

Behave  yourfelf  as  a  Stranger  and  Pilgrim  Upon 
Earth,  and  entangle  not  your  Thoughts  in  Matters 
which  do  iBt  belong  to  you*  For  Sojourners  ate  noC 
proprietors,  and  ^erefore  fuch  fhould  keep  their 
Minds  loofe  and  free,  and  not  fettle  their  Affections 
upon  things,  vvhicli  they  are  leaving  very  (hortly  : 
^^  ,     ...        Raife  your  Soul  to  God,  and  let  it  not 

c  \  xiij,i4,  ^^^^jj  ^j^^^^^  where  you  hn^vc  ^  cont inning 


BOOK  I.    of  Jefus  Chrifl:    6l 


jCitjf,  Look  up  to  that  which  is  fo,  and  {end  your 
Pnivers,  and  Tears,  and  earncft  Dcfires  before  yoo 
-thither  ;  that  when  God  calls,  you  may  readily  fbllov 
in  Perfon,  and  make  a  happy  Exchange  of  this  weiStr* 
•rable  World  for  a  better* 


C  H  A  P.  XXIV.  . 

K>f  theLaft  fnclgmmt,  and  the  Eternd  PunijIoTJient  if 

Ungodly  Men^ 


Hatfoever  thou  takefl  in  Hmd^  rememhcr  the  Ett^ 
and  thoti  jhah  never  do  amifs,    fays  the  Wife 


Son  of  Sirach  ^  And  certainly  this  would  ^  ,  ,.  ^ 
prove  a  moft  ufeful  Diredion,  if  we  by  ^-viuj  • 
the  End  underftand  that  laft  great  Account,  which  will 
one  Day  be  required  of  all  our  Adtions,  For  how 
powerful,  how  happy  a  Reftraint  (hould  We  live  under* 
did  we  but  ferioufly  refled,  and  conftantly  atk  our 
felves,  how  wc  (liall  dare  to  ftand  before  that  ftrid:  and 
righteous  Judge,  to  whom  aJl  Hearts  are  o^en,  a&  De^ 
Jires  known i  and  from  whom  no  Secrets  are  hid  ?  One» 
Vv^ho  cannot,  like  other  Judges,  be  diverted  from  the 
fleddy  Courfe  of  Juftice,  blinded  by  Bribes  ifnd  Prcfents, 
or  foftned  by  fubde  Extenuations*  or  impofed  upon  by- 
feigned  Excufes,  and  Studied  Eva/ions ;  but  who  weighs 
all  Per(bns  and  Caufes  by  the  Eternal  Standard  of  E- 
quity  and  Truth,  Ah*  wretched  Guilty  Creature  > 
Ah,  ftupid  Unthinking  Sinner  J  that  trembleft  at  the 
Frown  of  a  Man  like  thyfelf,  and  canfl:  mm  fear  that 
Bar,  where  nothing  can  turn  to  th^y  Prejudice,  but 
open  and  notorious  Faults  ♦  How  wilt  thou  appear  at 
this  Tribunal,  or  what  Plea  canft  thou  urge  in  Bar  of 
Sentence,  to  Him  who  needs  no  Evidence,  but  is 
himfelf  privy  to  thy  indft  concealed  impieties  ?  Doft 
-  thou 


62  Of  the  Imitation     book  !♦ 

thou  know  this,  and  yet  go  on  unconcerned  how  thou 
Ihalt  efcape  the  Terrors  of  that  dreadful  Day  ?  With- 
out   thy  own  Care,  efcape  thou  canft  not  :  For  thia 
Judgment  is  univerfal ;  All  Mankind  mufi:  ftand  upon 
their  Deliverance  ;  every  one  muft  bear  his  own  Bur- 
<ien,  and  every  one's  Burden  is  more  than  enough  for 
fcimfelf;  fb  that  no  Man  will  be  in  a  Condition  of 
Ailifting   another.     To    exped   any  Advantage,    any 
Atonement   then,  is  moft  fenflefs«.     Thou  only  canft 
prevent  thiy  own  Deftrudion,  and  this  Life  is  the  on- 
ly Time  of  preventing  it*     Thy  holy  Labours  now  will 
turn  to  good  Account  ;  thy  pious  Mournings  mova 
Compaffion,  thy  Prayers  and  Groans  enter  the  Ears 
©f  God,  and  melt  him  into  Mercy.     The  Meek  and 
Patient  Man  will  then  be  confidered  for  his  conftant 
Sujffering  and  invincible  Charity.     The  Grief  he  now 
conceives  for  Wrongs,  is  more  for  the  Wickednefs  and 
Guilt  of  the  Perfon  who  does  them,  than  for  any  In- 
convenience brought  upon  himfelf ;  and  this  Dilpofi- 
tion  will  mitigate  his  own  Offence  ;  he  heartily  for- 
gives, and  prays  that  God  would  forgive  his  Enemies ; 
and  this  entitles  him  to  the  Forgiveneis  of  his  own 
Trefpafles,     He  is  more  eafily  provoked  to  Pity,  than 
to  Anger  :  And  fhall  be  dealt  with  accordingly,  by  a 
God  long-Suffering,  flow  to  Wrath,  and  /paring  when 
Men  deferve  Punilhment.    He  often  treats  his  Body 
with  Severity  and  Violence,  and  continues  the  rigo- 
rous Difcipline,  till  the  Flcfh   be  efFcdrually  fubdued 
by  the  Spirit  ;  and  therefore  good  amends  ihall  be 
made  him  for  thefe  voluntary  Sufferings,  and  theneg- 
kdcd  Pleafures  cf  Senfe  will  be  liberally  recompenfed 
by  the  abundance  of  Heavenly  and  Intelledual  Joys, 
But  then,  it  is  plain,  thefe  good  Qualities  which  mini- 
ftcr  an  Entrance  into  that  Blifs,  muft  be  attained  as 
foon  as  we  can  pofTibly,     This  prefent  State  of  Morta- 
lity is  the  only  Scene  of  A(5tion  and  Improvement  r 
and  fincf  this  Sc^ne  fo  fuddenly  may  diange,  wc  arc 

tiot 


BOOK  I.       of  Jc£is  Chrift.     63 


Dot  lave  in  the  dcl^y  of  one  Moment  This  is  in 
truth  our  Cafe*  But  we  are  loth  to  nndtrftand  ity 
and  fo  inordinately  fond  of  Scnfual  Delights,  that  we 
even  take  a  Pleafurc  in  impofing  upon  oiirlclves ;  and 
by  the  moft  fatal  of  all  Infuwations,  chcriili  and  gra- 
tify our  Bodies,  at  the  Expcncc,  and  extreme  Hazard 
of  our  Souls. 

And  what  is    the   EfTed  of  this,    but  heaping  up 
more  Fcwel  for  cverlafting  Flames  to  (i:<:A  upon  ?  1  or 
our  Sins  and  Lufts  kindle  and  blow  up  thde  Fires; 
and  the  more  heinous  and  impetuous    thefe  arc,  the 
fiercer  and  more  furiouAy  thole  will  be  lure  to  burn. 
For,  as  the  Torments  of  ungodly  Wretches  fhall  there 
be  exquilite  for  their  Degree,  fo  fhall  they  for  their 
Kind  and  Quahry  be  fuited  and  proportioned  to  t\\Q 
Sins  of  each  particular  Perfon  %  and  fo  contrived.,  as 
to  be  moft  fenfibly  affliding  and  painful  to  the  rclpe-. 
Aive  Tempers  and  Complexions  of  Man,  the  Habits 
they  have  contradtcd,  and  the  Appetites  they  have  in- 
ilulged.    The  Lazy  and  Stupid  Ihall  be  awakened  and 
rouzed  into  Senfe,  by  (harp  Scourges,  and   burning 
Stings,     The  Glutton  and  Drunkard  gnawed  with  in- 
fktiable    Hunger,   and   parched    with   unquenchable- 
Thirft.     The  Nice   and  Delicate,  who  propofed  no. 
Happinefs  here  to  thcmfelves,  but  Luxury  and  Plc^-r. 
fure,  Ihall  then  be  ftrangled  with  the  noifom  Vapours- 
of  flaming  Pitch,  and  ftinking  Sulphur^     The  Envious- 
and  Difcontcnted  fhall    howl   perpetually    hkc    mad 
Dogs.     The  Proud  and  Vain-glorious   fhall  be  con-, 
founded  with  Shame  and  Contempt^.    The  Covetous 
ihall  pine  away  with  extreme  Penury  and  Want;  and 
no   one  Vice  fhall  efcape  a  Torture,  exadly  fitted  to 
make  its  Indulger  the  moft  miferable  that  it  is  polIibliN 
for  him  to  be^     In  a  Word,  One  fimgle  Hour  in  thofc 
difmil  pains  and  Horrors  fhall  be  more  infupporta- 
ble,    than    whole    Ages    of  that    Unea/inefs,    whiciv 
Wicked  Men  here  have  fo  irreconcilable  an  Averfion 
E  to 


64      Of  the  Imitation  book  i. 

tofubmit  to,  for  mortifying  their  Vanities,  and  amend- 
ing their  Lives. 

For,  (which  \%  of  all  others  the  laft  and  dreadful- 
left  Agravation)  thofe  Miferies  and  Tortures  have 
BO  End,  no  Refrefliment,  no  Intermiflion»  But  the 
fharpeft  Afflidions  we  endure  in  this  Life,  will  quickly 
have  a  Period :  They  have  their  Interval  of  Eafe  an4 
Comfort  ;  and  thofe  Sorrows,  which  we  feel  upon  a 
Religious  Account,  are  largely  recompenfed  with  Spi- 
ritual Confolations,  and  Cwcct  Peace  of  Mind.  Do  not 
then  grudge  a  little  prefent  Grief;  but  mourn  earneft- 
ly  for  thy  Sins^  and  bend  thy  upnoft  Thoughts  and 
Care  to  the  Subduing  and  Reforming  them  >  that  this 
fhort  Anxiety  may  deliver  thee  from  eternal  Defpair, 
and  A^nguifh  unconceivable  ;  and  thofe  few  Tears  of 
Repentance,  may  fecure  to  thee  a  Portion  of  Everlafi- 
ing  Joy  with  the  BlelTed. 

O  happy  Reverfe  of  all  their  Griefs  and  Sufferings, 
which  the  Righteous  fhallfind  in  that  Day  !  when  they 
ihall  ftand  full  of  Hope  and  humble  Confidence  before 
that  Judgment-Seat,  from  which  their  Haughty  and 
MercSefs  Opprellbrs,  confounded  with  Fear,  and  a- 
mazed  with  Guilt,  ihall  flrive  and  wifli  in  vain  to  hide 
tlieir  trembling  Heads.  \Vhen  he,  who  now  ftands 
tamely  at  the  Barof  Men,  and  innocently  fuffers,  (hall 
t:hea  be  advanced  to  a  Throne,  and  placed  among  the 
Saints  and  Martyrs,  to  affift  at  the  Tryal  of  his,  once 
infuking.  Judges^  When  the  Poor  and  Meek  fhall 
have  great  Boldnefs,  while  the  Proud  and  great  Sinner 
c[uakes  atthePrefence  of  God  and  the  Lam b^  When 
tbat  Piety  and  godly  Fear,  that  Abftinence  and  fevcre 
Virtue,  that  patient  Enduring  for  Chrift's  fake,  which 
is  now  thought  juft  Matter  of  Derifion  and  Contempt, 
and  counted  Folly  and  religious  Madnefs,  fhall  then  be 
acknowledged  by  its  moll  fatirical  Scorners,  to  be  in- 
deed the  True,  the  Only  Wifdom^  When  the  Re- 
inembrance  of  pafl  Miferies  fhall  be  fwcet,  and  They, 

whole 


,^ooKlV    g/]efus  Cbrift.       6$ 

whole  wicked  Malice  exercifed  fiich  Patience,  fnall  be 
toick  dumb  with  lad  Remorfe  and  Bitternefsof  SouL 
When  all  who  devoted  themfelves  to  God  and  his 
Service,  fhall  be  rranfpoitcd  with  Raptures  of  Joy ;  and 
all  thofe  who  dilrcgarded  or  dcfpifed  them,  fhall  wecj? 
and  lament.  When  the  Afflided  and  Pcrfecuted  fhall 
blefs  his  bitter  Cup,  and  feel  more  refined,  more  lub- 

"ftantial  Delights  from  it,  than  fenliial  Pleafures,  or 
uninterrupted  Profperity  could  ever  bring  rothe  mofl 

'voluptuous  and  Fortunate.  When  the  plam  Drefs  ot 
the  Humble,  and  Sackcloth  of  the  Penitent,  fhall  fhme 
dorious  as  the  Sun  ;  and  all  the  giiy  Pomp  and  glifter- 
ine  Jewels  of  the  Proud  and  gaudy  Smner  fhall  be 
trambled  under  Foot  like  Dung,  When  the  Cottage 
fhall  take  place  of  the  Court,  Patience  appear  more 
di^ible  than  the  mod  boundlefs  and  arbitrary  Powers 
the  honeft  Obedience  of  an  humble  Faith,  more  wife> 
than  the  niceft  Cavils  of  the  fubtleO:  Wit  ;  and  a  good 
Confcience  more  ufeful  Learning,  than  the  moil  ela- 
borate Syftems  of  Philofophy.  When  the  Contempt 
of  Riches  fhall  approve  itlelf  the  greateft  Treaiiire  ; 
devout  Prayer  the  mod  delicious  Entcrtamment  ;  Si- 
lence and  Caution  the  beft  Converfation,  When  good 
Works  fhall  plead  better  than  the  moil:  accurate  Eio- 
«uence  ;  Alms  prove  the  moll  prevailing  Advocated 
Self-denial  the  mofl  exalted  Pleafure  ;  and  the  Con- 
quell  of  ill  Habits  the  mofl  glorious  Triumph. 

If  then  this  be.  (and  this  mofl  alliiredly  is)  a  true 
Reprefentation  of  that  decilive  Day  :  if  this  the  diffe- 
rent Fare  and  Effed:  of  thefe  fo  very  diiferent  Perlons 
and  Pradlices;  Confider,.!  conjure  thee,  the  Circum- 
fiances  of  thofe  Damned.  And  harden  thyfelf  from 
this  Reflec1:ion,  to  endure  a  LittU  now,  when  that 
Little  will  fecure  theeagainfl  enduring  infinitely  more 
hereafter.  Make  tryaf  of  thy  felf,  and  if  the  flight 
Difficulties  of  a  Religious  Life  feem  tedious  and  tire- 
fomcj  tur»  the  Argument  againfl  thy fenfuallnchna- 
E  A  tica 


66    Of  the  Imitation  book  ir 

tion,  and  think,  how  one  who  finks  under  thefe,  will 
be  able  to  dwell  with  exquifite  and  everkfting  Tor- 
ments. Nor  is  this  a  trifling  needlefs  Enquiry,  but 
abfblutely  neccflary,  and  of  mighty  Moment*  For 
Matters  are  fo  ordered,  that  perfed  Eafe  can  be  na 
Man's  Portion  in  both  Worlds*  They  who  chufe  their 
good  Things  here,  cannot  have  them  hereafter  too  |^ 
nor  (hall  any  Man,  who  indulges  Senfe  and  Pleafure 
upon  Earth,  Rejoice  ^nd  Reign  with  Chrift  in  thp 
Kingdom  of  Heaven. 

Suppofe  then,  that,  from  your  Entrance  into  the 
Body  to  this  very  Day,  you  had  enjoyed  the  utmoft 
your  Heart  could  poflibly  defire,  ©f  all  which  this 
World  calls  Happinefs  ;  Honours,  Riches  Pleafures, 
without  Check,  or  Stint,  or  Interruption  :  Yet  what 
Good  would  all  this  do  to  you,  if  it  fhould  pleafe  God 
fuft  now  to  ftrike  you  wich  Death  ?  Do  nor  you  plain- 
ly fee,  without  my  profecuting  this  Argument  any 
fcrther,  that  all  below  is  Vanity  and  mere  Nothings 
and  that  the  Love  of  God  and  a  Religious  Life  is  the 
only  Thing  which  can  (land  you  in  any  (lead  ?  This 
will  flick  by  you,^'hen  all  the  reft  fbrfake  you.  This 
is  neither  deftroyed  by  Death,  nor  afraid  of  Punifh- 
mcnt,  but  Triumohs  over  both  ;  fills  the  Man  with 
Confidence  and  joyfiil  Expectation  at  the  dreadfiil 
Day  of  Judgment;  and  fets  him  above  all  the  Ter- 
rors and  difmal  Apprehenfions  of  Hell  and  its  Tor- 
tures. But  then,  This  is  the  peculiar  Privilege  of 
the  Servants  of  God  ;  for  how  is  it  poflible  for  the 
Man  who  pradifeand  delight  in  Wickednefs,  to  think 
of  Death  and  Judgment,  without  Fear  and  Perplexity 
of  Heart  ?  How  fhould  they  enjoy  Quiet,  and  be  cafy 
in  their  Minds,  if  they  think  at  all  what  is  coming 
apace  upon  them  ?  Let  then  the  Love  of  God  prevail 
over  that  of  Sin^  But  if  thou  art  not  yet  perfed 
enough  to  be  aded  by  this  noble  Principle  >  Let  at  leaft 
fhe  Love  of  thj/felf  reclaim  thee^  and  the  Fear  of  Hell 

reftrain 


■-        '     '  ...  I 

BOOK  I.    of  Jefus  Chrift    67 

reftrain  and  deter  thee  from  a  Courfe,  which  muft  end 

at  laft  in  thy  utter  and  inevitable  Ruin, 

This,  fays  the  Scripture, // r/jf  beginning     Pfal.cn.iO 

of  Wtfdom  ;    for  he  who  is  Proof  againft 

the  Fear  of  God,  cannot  perfevere  in  any  thing  tiaat  is 

good;  as  having  no  manner  of  Principle  that  can  fave 

him,  no  Curb  upon  his  Mind  that  can  awe,  or  hold 

him  in,  fiom  running  headlong  into  the  Snares  of  the 

Devil, 


CHAP,  XXV. 
Of  Zeal  tH  tshe  Reformation  ofeurLivesy 

BE  fervent  in  Prayer  i  ferving  the  Lor  d,  fays  the  Apo*^ 
file.     And  fiich  indeed  it  higly    concerns  every 
one  to  be  in  his  Service.  For  what  is  the   „ 
End  we  propofe,  by  dedicating  ourfeives     ^^'^"^  ^l» 
in  folemh  Vows  to  Chrift  f  Or  to  what  purpole  do  we 
renounce  the  World  and  its  Vanities  ;  but  thatthefe 
facred  Ties  may  engage  our  utmoft  Watchfuhiefs  and 
Diligence,   to  confecratc  our  Perfons  and  A6fcions,  to 
conform  ourfeives  to  the  Image  of  God,  by  living  to 
him,  and  like  him,  and  much  above  the  Rate  of  com- 
mon Men  ?  Let  not  therefore  thefe  good  Refolutions 
cool  upon  your  Hands ;  but  be  zealous  in  Piety  and 
Virtue,     Confider  that  you  (hall  fhortiy  receive  an  am- 
ple Recompence  for  all  your  holy  Labours,  and  fee  a 
nappy  End  of  Grief,  and  Fear,  and  Hardfhip.     Be  con- 
tent with  Trafvel  and  Pain  for  a  very  little  while,  and 
you  [hall  be  fnre  to  find  Reft,    a^d  Peace,    j^^^^^^^^^^^^ 
and'foy  to  your  Souls  ^    The  Toke  ts  eafy  and    .^^ 
the  Burthen  is  tight ;  but  the  Weight  of  Glory     zCor.  iv.  1 6. 
is  far  more  exceeding  and  eternal.  Be  but 
you  careful  to  difcharge  your  part,  and  tlien  you  need 
E  J  never 


m ^ friMn—irii»  'ftn  il  1 1 

68    Of  the  Imitation     bookI* 

never  dcubt  G^A's  making  good  his.  Support  and 
tlicoUrage  yourfelf  with  the  full  Afliirance  of  obtain- 
ing the  Crown  ;  biit  take  heed,  that  Affurarice  do  not 
degenerate  into  Prcfumption  I  nor  the  Profpcd  of 
Blifs,  which  fhoiild  excrte  a  more  adive  arid  chearful 
Obedience,  become  an  Oecalion  of  Spititual  Securitjr 
■  and  Slothi 

I  remember  an  Inftance  of  a  Perfon  irrefolute  and 
wavering  in  the  Concerns  of  his  Soul,  divided  betweeri 
Hope  and  Fearj  who  in  liis  Prayers  was  earneftly  in- 
treating,  to  be  afTured  of  his  own  Perfeverance  ;  and 
eixprelling,  hov/  happy  he  fhould  think  himfeif,  could 
he  but  be  fatisHed  in  this  Pointy  Whereupon  he  was 
immediately  anfwTred  from  within,  Weil,  and  fu^fojing 
yoH  could  be  ajfm-edofthisy  horo  tvouldyoH  proceed  then  ? 
Do  but  aQ  nonVy  as  yoh  rponld  think^  y  out  [elf  obliged  to 
do  in  that  cafe,  and  never  qnefiion  your  Perfevering.  This 
cdmfortable  Reply  fettled  his  Mind  ;  and,  inftead  of 
indulging  aiiy  curious  Enquiries  into  Events,  or  anxi- 
ous Doubts  concerning  the  Succefs  of  his  Endeavours  5 
he  immediately  applied  himfeif  to  confider  what  God 
expected  from  him,  aiid  to  fet  about  the  Performance 
of  That,  without  more  to  do*  Ti-nfi  in 
PfdL  y:xxi]i.  the- Lor dy  and  be  doing  goody  fays  the  PfaK 
^*  ^*  mift  s  commit  thy  way  to  hlm^  and  he  JhaH. 

bring  it  topafsi 

The  ei'^^t  and  common  Obftacle  to  vigorous  Vir- 
tueis  the  dreadful  Notion  Men  Form  to  themfclves  o£ 
tiie  Difficulties  attending  it,  and  how  laborious  a 
thing  Religion  is.  And  true  it  is.  Exalted  Piety  will 
cod  many  a  fore  Conflict*  But  even  this  Conlidera- 
tlonmay  be  feme  Encouragement  too  ;  when  we  con- 
fider, that,  the  Hardihip  o^  the  Undertaking,  and  the 
Violence  of  the  Oppc/ition,  add  to  the  Glory  of  the 
t'ight  ;  and  entide  the  Conqueror  to  a  Crown  (o 
much  brighter,  as  the  Toil  and  Hazard  of  the  Day  he 
won>  was  greatcrt  F©rthe  more  a  Man  fubducs  him- 
feif • 


:"     'i  ■     "•  ■■  -  ■  ■ ; ■ 

isooKli    ^  jefus  Chrifl:      6g 

fdf,  and  does  Honour  to  the  divine  Grace,  by  rcn- 
drinq  it  victorious  over  Flelli  and  Blood  ;  the  larger 
Mcafurcs  of  that  Grace  he  ihall  obtain  from  God,  and 
fcecomc  more  exemplary  in  the  World. 

There  are  nor,  'tis  cortfefs'd,  in  every  Man,  the  fame 
PaHion,  or  not  the  fai7ie  degrees  of  them,  to  mailer 
^and  mortify.  But  tho'  a  Man,  whofe  Affedions  arc 
vehement,  and  his  Difpofition  by  Nature  or  Cuftom, 
more  ftubborn  and  averfeto  Virtue,  hath  more  to  make 
his  way  thro' :  Yet  if  this  Man's  Refolurions  be  firmer, 
and  his  Vigor  be  proportionably  greaten  he  fhall  be 
able  to  advance  farther,  than  others  of  a  quieter  Tem- 
per, and  lefs  rebellious  PafTions,  if  that  Sed^tenefs  at 
the  fame  timedilpofe  them  to  Eafe  and  Inadiviry^ 

NovV  in  this  Undertaking,  Two  things  there  are, 
of  mighty  Moment  for  promoting  it^  The  Firfi  is. 
To  obfervethe  Tendencies  of  one's  Teiiiper  andCon- 
ftitution  5  and  rake  care  to  bend  Nrlture  the  Contrary 
way,  by  keeping  aloof  off  from  all  thofe  Temptations 
andOccafions  of  imni^^g,  with  ^vhich  we  feel  ourfelves 
hioft  eafily  befer,  and  ftrongly  inclined  to  comply.  The 
Other,  to  difcover  your  peculiar  Defe(5ts>  and  Labour 
Vith  all  our  Might  td  attain  thofe  Virtues,  which  we 
chiefly  want^ 

And  as  this  Knowledge  of  our  6wh  Frailties  and 
Neceffities  is  greatly  inftrumental  to  our  Improve- 
ment, fo  we  fhall  fio  well  to  profit  by  w^har  we  fee  hi 
Others,  and  to  be  particularly  concerned  for  avoiding 
and  fubduing  thofe  Habits,  which  we  find  moft  ufual 
and  offenfivc,  in  them  with  whom  we  converfc.  For 
theCommonncfsof  any  ill  Thing  is  fo  far  from  exte- 
nuating the  Blame  of  thofe  who  copy  after  it,  that  it 
is  the  dired  contrary  ;  and  fuch  Examples  fliould  be 
look'd  upon,  as  Marks  which  difcover  to  us  where  the 
Rocks  and  Sands  lie  ;  fuch  as  are  fee  to  warn  us  off, 
JTiOtto  invite  us  in.  Indeed  a  wife  and  good  Man  will 
turn  Examples  of  all  forts,  to  hfe  own  Advantage^. 
E4  The 


yo    Of  the  Imitation   book  i» 

The  Good  he  will  make  his  Patterns,  and    drive  to 
equal  or  excel  them^     The  l^ad.  he  will  by  all  Means 
avoid.     Gr  if  by  ReHedicin  the  Dt- formiiy  of  his  Neigh- 
bour's  Adions  happen  to  reprefent  tlui-  of  his  own, 
he  will  be  fure  to  do  fo  no  more ;  and  think  it  a  happy 
Occaiion,  that  he  is  thus  grown  wifer  by  the  Folly  of 
others*     For  we  often  fee  and  judge  that  in  the  De- 
portment of  thofe  we  converfe  with,  which  too  near 
a  Light  will  hot    let  us  difcerh,  or  PartiaHty   let  us 
condemns  in  6ur  oWn*    And  this  fhould  make  us  cau- 
tiousi  when  we  remember,  thit  the  Eyes  of  others  are 
as  fharp,  as  critical  Obfervers,  as  fevere  Juges  of  Us^ 
and  all  we  doi  as  ours  cah  poilibly  be  of  Them,     Froni 
this  univerfal  Difpodtion  to  obferve  and  judge,  pro- 
ceedsi  no  doubti  that  pleafing  Approbation,  or  vehe- 
ment Diflike  of  Good  and  Bad  Examples.    For  whac 
indeed  gives  us  a  more  ferifible  Satisfaction,  than  the 
{eeing  Men  in  every  Point  agreeable  to  their   Chara- 
der?  When  They,  who  call  tllemfelves  by  the  Name 
©f  Chrifl  and  pretend  in  a  pecuHar  manner  to  belong 
and  be  reiignedup  to  him,  are  eminent  in  good  Works 
and  heavenly   Difpofition  ;  wheii  they  fubmit  entirely 
to  his  Yoke,  and  ti  ink  nothing  too  much  to  do  or  fuf- 
fer  in  Obedience  to  his  Will  >  how  charming,  how- 
delighrRil  a  Sight  is  this  ?  And  again,  how  ofl'eniive. 
how  very  lliocking,  when  They,  who  make  the  fame 
outward  Profcilion,  ihall  difhonour  and  defile  it  by  a' 
fcandalous  and  profligate  Converfarion  ;  and,  ihflead 
of  that  fevere,  that  Spiritual  and    Heavenly  Life,   to 
which  their  very  Name,  and  the  Pattern  of  their  Ma- 
ftei  obliges  them,  abandon  thcmfelves  to  all  manner 
of  Excefs,  and  v/allow  in  the  mod  brutifh  and  detefla- 
ble  Pollutions  ^  But,  even  where  Men  do  not  degene- 
rate   into  all  this  Beaftlincfs  ;  where  Cares  and  Bull- 
nefs  of  the  World  divert  and  draw  them  of  from  bet- 
ter Employments,  'tis  luifeemly  to  others,  aiid  of  ill  Con^ 
fequence  to  diemfelves^  to  negledl  their  proper  Gon- 

ccrn. 


m«-f  (m 


BOOK  I*       o/"  Jefus  Chrift      71 

cern,  and  engage  their  Thoughts  and  TiiHc  in  Matters 
fortign  CO  rheir  main  Deiign. 

Quicken  therefore  yourfeifup  to  Duty,  by  the  Re- 
membrance of  your  Station,  who  you  are,  and  what 
you  have  obHged  yourfelf  to  he.  Bear  conftantly  about 
you  a  Uvcly  Idea  of  Chrift  crucified*  Copfider  care- 
hilly  his  Life,  and  let  the  PerfeAion  of  That  ihamc 
you  into  the  reforlning  your  own  :  Your  own,  I  fay, 
whofe  very  Baptifin  refrefents  your  Profeffwn,  which  is, 
tofolloyv  the  Example  of  onr  SaruioHYi  and  to  he  made  like 
unto  him;  and  yet,  after  (o  many  Years  being  called  a 
Chriftian,  you  are  ftill  too  far  from  being  one,  \£  Dj^ 
ingto  Sin-i  and  Living  to  Righteoufnefs,  as  your  fefits  died 
androfe  againforyouy  be  that  which  makes  a  Chriftian* 
and  diftjnguiihes  hiln  from  other  Men,  If  Perfons  de- 
dicated to  Piety  and  Virtue^  would  but  with  due  At- 
renrion  fix  their  Thoughts  iipotl  the  A<5i:ions  an  Suf- 
ferings of  Chrift^  this  fitlgle  Subjedl;  would  furniih 
them  with  Inftrudions  and  Motives  abundantly  fuffi- 
cient  for  their  Purpofe*  St*  PmU  wc  fee,  determined 
to  know  nothing  but  'Jefus  Chrifl,  and  ^ 
him  crucified  ;    and  this    indeed,    truly  * 

known,  is  the  beftj  the  moil  ufeful,  and    moft  com- 
prehensive Learning* 

This  fires  Men  with  an  eager  holy  Zeal,  and  ren- 
ders them  not  only  exa6t,  but  chearful  in  their  Dury ; 
it  makes  them  perform  what  he  commands  with  Dili- 
gence ;  and  fuffer  ail  that  he  ordains  with  Patience  and 
Contentednefs,  Whereas  a  negligent  and  lukewarm 
Ciuiftianconfpires  againfthimfclf  >  his  Life  is  one  per- 
petual Torment,  for  want  of  entire  Refignation 
and  fervent  Love,  The  Trials  and  Afflidions  bear 
hard  upon  his  Spirit,  and  the  Good  he  attempts  is 
flrained,  and  agaiuft  the  Grain.  He  feels  not  the  Sup- 
port of  Spiritual  Comforts ;  he  knows  he  mud  not  have 
recourfeto  W'orldly  ones  ;  Or,  if  he  might,  they  will 
not  d^o  his  i3iUincfs ;  and  fo  he  is  left  deftitucc  of  all*  For 
E  f  by 


72  Of  the  Imitation     book  l^ 

by  transgrefling  the  Rules  of  Chriftian  Difcipline,  he 
hazards  the  So.ktf  of  his  Soul ;  and  by  feeking  Rdief 
in  inconvenient  Liberties^,  he  creates  frefh  Torments 
tohimfelf;  becaufe  thefe  cannot  fatisfy  his  Confcicncei 
but  will  be  fure- to  leave  fome  Difpleafure  and  Bitter- 
laefs  behind  them.  And  who  can  ever  be  eafy,  who 
is  reproached  with  his  own  ill  Condudl,  and  ehufes  a 
Remedy  worfe  than  the  Diftemper  ? 

To  this  Pattern  fetus  by  Chrill  himfelf,  it  will  b^e 
©f  great  ufe  to  add  thofe  of  the  Apoftles,  and  other 
eminent  Lights  in  the  Church  heretofore.  Thefe  will 
convince  us,  what  Excellencies  mere  Men  are  capable 
of;  and  if  we  heartily  afpire  after  their  perfedtionsi 
we  ought  not  to  diftruft  God's  Affiftance  3  but  may 
confidently  promffe  ourfelves,  that  an  equal  degree 
of  Zeal  will  be  fupported  by  an  equal  Meafure  of 
Grace  and  Strength,  Obferve  then  their  Aufterities*. 
their  fervent  Prayers  and  heavenly  Meditations ;  ob- 
ferve the  great  and  happy  EHicacy  of  them,  in  railing 
thofe  holy  Perfons  aLov,-  ^he  World  and  its  Temp- 
tations, and  rendring  tkeir  Converfatioia  all  heaven- 
ly and  divine,  even  whilft  upon  Eurth.  It  were 
indeed  a  dc/irable  Thing,  that  we  could  fo  wholly 
abftra(5l  curfelves  from  Fiefli  and  Senfe,  that  the 
Praifes  of  God,  and  Attendance  upon  his  Commands, 
the  Contemplation  of  his  Glories,  and  the  ravifh- 
ing  Satisfadion  of  devout  Minds^  miglit  be  our 
conftant  and  only  Employjnent.  And  happy  fhould 
we  be,  if  the  nccedaiy  Cares  of  Life  gave  no  Diftra- 
<^bon  to  our  Tht>ughts,  no  Interruption  to  thofe  holy 
Excrcifes,  But  thefe  are  Charms  and  Joys  referved 
for  a  fjture  and  better  State  :  We  cannot  here  be  [o 
refined,  we  cannot  be  excufed  from  the  Incumbran- 
ces of  the  Body,  and  its  infeparable  Frailties  and  Ne- 
ceffitics.  And  therefore  the  Virtue  proper  to  our 
prefent  Condition  is  of  another  Nature.  Ufe  thefe 
worldly  Comforts  we  may,   but  we  mufl  not  place 


^•■»     "■'"'      '  I"'     '!■  Ill     I  II  it,|,         I.    1,1,   .1   I      ,i..„uj..Mt 

BOOK  I*   of  Jems  Chrifi.        j% 

l'|ii«    I    \  I  I  — 

Cur  Happinefs  in  them  ;  live  upon  them  onr  Bodies 
iniin:,  but  our  Sbuls  fliould  rehlh  nothing  but  God* 
Whatever  his  Providence  thinks  fit  for  us,  we  are  to 
receive  with  Mecknefs  and  Conteiitednefs  ;  as  being 
well  afTuredj  that  His  Wifdom  can,  and  His  Goodnefs 
Toill  chufe  and  Ordain  wkat  is  bed.  In  the  Da)i  ofPro^ 
fperity  yve  may  rejoice,  but  that  Joy  muft  be  (b  temper- 
ed with  Gratitude  and  Moderation,  as  neither  to  iwcll 
into  Irifoleiice  and  Pride,  nor  to  engage  our  AfFedticns 
in  the  Love  of  the  World.  In  the  Day  of  Adverfityxcs 
Are  to  eonfider^  and  entertain  the  moft  calamitous  Acci- 
dents,  without  Murmuring  or  Difcontent,  In  every 
change  of  Circuinftances,  Our  Minds  muft  be  entirely 
refigned  to  God  ;  For  he  is  all  in  dl.  Eternal  and  Un- 
changeable  5  Perfe6t  arid  Happy  in  himfelf,  Abfolute 
and  lole  Lord  of  the  Univerfe  ;  and  every  Creature  is^ 
and  ought  to  bej  entirely  at  his  DifpoiaL 

But  tho'  He  be  aKvays  the  jfame.  and  can  at  any  time 
do  what  i$  good  in  his  fight,  yet  this  is  by  no  means  our 
Cafe;  Frail,  and  of  fiiort  Continuance  is  our  Character  5 
and  this  Ihotild  excite  our  Diligence,  to  vpork^  while  it 
is  Daji  hecanfe  our  Night  commeth  on  apace i  ■  n  ,  . 
Tf^herein  m  Mm  cah  vporl^  Confider  '  *  * 
therefore,  you  muft  die/  die  you  know  not  howfb'onS 
and  be  afraid  left  that  fitalHour  overtake  you,  before 
the  Bufinefs  of  Life  be  finiihed^  Remember  that  the 
Tiiiie  once  yours,  can  never  be  fo  again  5  The  Wealth 
of  both  the  I??.dies  cannot  redeem  one  fingle  Opportu-^ 
nity,  which  you  have  once  ht  (lip  ;  and  therefore  lar 
faft  hold  on  all  that  oflen  and  fufter  no  Hour  to  llidc 
bvj  withoutits  due  Improvement^ 

Virtue  can  fievcr  be  attained  without  great  Pains 
snd  Diligence ;  and  if  you  cool  and  finger  in  tliis 
Purfuit,  the  Moment  that  you  gain  not  Ground,  yoii 
lofe  it»  For  the  Aftairs  of  our  Souls  can  never  ftand 
zt  one  ftay;  but,  as  oft  as  we  favour  ourftlvcs  inP  \'nt 
of  Duty,  we  decline  and  fall  bade  agarin  toward  Sin, 

or 


74    Of  the  Imitation  book  i»- 

or  ar  leaft  into  an  Indi{pofition  toward  Goodnefs :  But 
if  we  cherifh  our  Zeal,  and  conftantly  blowup  its  ho-» 
ly  Fires,  by  a  vigorous  Attendance  upon  our  Buiinefs, 
weihall  foonfeehhe  Comfort  of  this  kindly  Warmth; 
and  all  the  Dilficiilties  we  found  or  formed  to  our^ 
felves,  wiB    wear    of  quickly^     God  will  give  more 
Grace  to  him    that  ufes  what  he  gave  formerly,  and 
Virtue  every  Day  will  difclofe  her  Charms,  and  make 
us  more  in  Love  with  her*     Then  it  is,  that  the  Wife 
Man's  Defcription  is  experimentally  made 
good  to  us.  Ho  at  her  to  ays  are  ways  of    Prov,  iii^ 
Pleafantnefs,  and  all  her  Paths  are  Peace ^ 
I  readily  acknowledge  the  Attempt,  I  am  now  advifing, 
to  be  exceeding  laborious  and  great  :  No  bodily  Toil 
is  to  be  compared  to  it ;  nor  any  Conquefl  over  Tem- 
poral Enemies  fb  hazardous  and  expeniive,  as  that  which 
we  gain  upon  ourfclves,  and  the  Adversary  q^  Souls* 
But  as  the  Difficulty  exceeds,  £o  does  the  Benefit  and 
Glory  likewifc*     This  Field  muft  be  fought,  and  won, 
or  we  are  loft  for  ever  ;  and  He,  who  does  not  inure 
himfelf  to  vanquifhing,  by  fiibduing  lefs  Temptations^ 
will  never  be  able  to  grapple  with  more  violent  and 
trying  Ones;  and  Infirmities  once  yielded  to,  grow  in- 
fenfibly  to  ftubborn  Habits  of  Vice.  This  is  a  daily  Vv'ar- 
fare,  and  we  may  daily  reap  the  Fruits  of  it.  For  every 
Nigh:  will  crown  us  with  frefh  Laurels,  and  the  Re- 
iledlion  upon  a  Day  well  fpcnt,  furnifh  us  with  Joys 
more  pleaiing  than  Ten  thoufand  Triumphs*     Since 
therefore   every  Day's    Behaviour  is  of  fuch  mighty 
Confcquence,  in  giving  a  turn  to  our  Spiritud  Affairs 
beware  left  any  pais  unprofirabjy.     Watch  continually 
over  thyfelf,  and  let  not  this  ncceflary  Fervout  abate, 
for  want  of  Care  to  cherifh  and  excite  it*    Remember 
that  your  own  Salvation  is  the  Truft  committed  to  your 
Charge  ;  a  Truft  of  Importance  greater  tl-^m  the  whole 
World;  and  therefore,  whatever  becomes  of  the  refti 
do  You  ftcure  ^v\^^    To  admoniOx  and  reprbve  your 

ifeteth^enf 


BOOK  I.    of]e{\is  Chrift.      /f 

Brethren,  while  you  overlook  yourfelf,  is  a  moft  pre- 
pofterous  Courfe  ;  'tis  negleding  your  own  Province, 
and  invading  another  Man's^  You  have  no  Right  to 
take  the  Mote  out  of  their  Eye,  till  the 
Beam  be  firft  caft  out  of  your  orvft.  If  Manh^  vif . 
then  you  would  e(cape  the  Cenfure  of 
Hypocrify,  begin  at  Home  to  reform,  and  be  jfiirc  to 
do  that  effedually*  For  the  greater  Violence  you  are 
content  to  put  upon  your  own  Inclinations,  and  the 
forer  Conflids  you  undergo,  the  more  meritorious  is 
your  Virtue,  and  the   more  abuncjaiit  will  be  yoi^ 

Joy- 


"^ 


Ttie  End  of  the  Firfi  Bto^ 


OF 


^6  Of  the  Imitation  book  ii 

P  F     T  H  E 

IMITATION 

OF 

JESUS  CHRIST. 

The  Second  Book 

^l^■      '■  I     ■   ii"i    »  ■ '  .  .    .       I    ■   ■       .■!.     II  ,       I  II  ■■  iiiiM  !■  nnn 

C  H  A  p.  I. 

Ttie  Life  of  the  Sfiritaal  Aian^ 

THE  Kingd§m  of  God  is  within  you,  hys  our 
J  r  ..  ^  blefTed  Lord,  Betake  thy felf 
^*  ****  '  then  entirely  to  God,  Iovq  him 
with  all  thy  Heart  and  all  thy  Soul,  and 
bid  a  final  adieu  to  this  wretched  World,  and  thou 
fhalt  find  fvveet  Content,  and  Comfort  unfpeakable^ 
Learn  to  dcfpife  thefe  outward  Vanities,  and  feek 
pure  and  {pirirual  Satisfadions.  Place  all  thy  Hopes, 
thy  Happinefs,  thy  Thoughts  in  them,  and  thou 
Ihalt  feel  this  Kingdom  fprmg  up  and  grow  within 
jp  thee*  for  the  KinQdt}m  of  God  is  Peace  and 

/(ow.xivaj-    <i^y  ^^  ^y^  jj^iy  Q%,fl  ,  ^  Joy  pccuHar  to 

the  Saints,  in  which  wicked  and  worldly-minded 
Men  have  no  part.  Chrift  will  approach  to  thofe 
that  fiy  to  him  for  Refuge,  meet  and  embrace  them 

in 


iff'  "  ' 

BOOK  II.  of  Jdus  Chrift.      77 

in  his  Arms,  and  fill  them  with  his  heavenly  Confola^ 
tions.  He  knocks,  and  waits  to  come  inland  only  {lays 
rill  thou  haft  fvvept  and  garnilh'd  thy  Soiil>  and  pre- 
pared an  Apartment,  clean  and  fit  for  fo  pure,  Co  di- 
vine an  Inhabitant.  For  all  his  Charms  and  Glories  {hinc 
inward.  They  are  not  like  the  Gandy  Pomps  andGHc- 
rering  Oiitiides  of  Earthly  Ornaments,  but  lie  deep  irt 
the  Breaft  of  his  Saints*  There  is  his  Beauty,  there  his 
fwcet  Converfation,  tTiere  his  Raviihing  Comforts,  there 
the  AbundaKce  of  his  Peace,  ai^d  the  Intimacy  of  his 
Friendfhip. 

Come  then,  believing  Soul,  to  work  ;  and  employ 
all  rhy  Diligence,  to  prepare  thy  Heart  fortb.y  Beloved; 
that  Heavenly  Spoufe,  who  will  not  difdain  this  poor 
and  homely  Man/ion,  and  only  afk  thy  Love  and 
Care  to  make  it  worthy  of  him.  Hear  his  own  gracious 
VwmiCcy/fa  Man  love  me ^  he  roill  k^j^  ^^y  ^  h  *  2.? 
Words,   and  my  Filth cr  tviil  love  him ^  and     *  .    "    ' 

Tve  vpillcome  and  make  car  abode  with  him^  Make  room 
then  for  this  Bkfled  Gueft  5  Caft  out  the  Crowd  of 
worldly  Cares  and  Defires  5  adrnic  no  Partner  in  thy 
Breaft,  but  referve  thy  whole  Heart  for  this  One  Inha- 
bitant. This  one  is  enoughs  for  he  is  all  the  World; 
and  if  thou  haft  Him,  thou  haft  Riches,  and  lionour, 
and  Plenty  of  every  Thing  that  is  good.  He  will  be  thy 
Mafter,  thy  Protedor,  rhy  Counfcllor,  thy  Agent, 
thy  Friend,  will  take  thy  Cares  upon  himfclf,  and 
manage  all  thy  Concerns  to  the  beft  Advantage  ;  nor 
{halt  thou  need  any  other  AfTiftant,  or  afk  Relief 
from  Men  For  why  indeed  from  Men,  whofe  Power 
is  fo  fhort,  and  their  Affections  fo  inconftant  ?  They 
quickly  change  and  mock  the  Hops  of  thofe  that 
depend  upon  their  kindnefs ;  but  Chrift  endureth  for 
ever,  is  a  furc  Help  in  all  his  Servants  Extremi- 
ties Suppofing  all  the  Sincerity  and  Zeal  for  our 
Service,  that  Man  is  capable  of  ;  yet  ftill  he  is  but 
Man,  mortal  and  frail?  and  cannot  alway:,  have  rhc 

Abi- 


■■I  • '  '  '" 

78    Of  the  Imitation  book  11. 

Abiliiry,  even  when  he  harh  moft  the  Difpofition,  tp 
reHeve  and  d©  ns  good.  Since  then  fo  little  Confi- 
dence is  due  to  his  Succours,  the  Concern  ought  not 
to  be  great,  if  he  withdraw  or  deny  them  ;  if  he  op-, 
pofe  and  grieve,  and  labour  to  do  us  harm.  For  this 
is  frequently  the  Cafe,  the  EfFed  of  a  fickle  Temper, 
that  the  very  (ame  Perfons,  who  to  Day  are  our  tleareft 
Friends,  to  Morrow  fhall  be  our  bittereft  Enemies. 
And  they,  who  now  are  moft  furious  Adverfaries, 
within,  a  little  while  come  over  to  our  Side*  It  cannot 
well  be  otherwife,  in  Perfons  Co  unfettled,  fo  liable  to 
turn  with  every  Breath  of  Wind»  Place  then  thy  Hope 
o  .  and  truft  in  him  alone,  with  whom  is  no 

«  •  •  /•  'ifa»'iahlf}2efs)  neither  jhadow  cf  Ttirning, 
Let  him  be  the  only  Objed:  of  thy  Fear  and  Love.  In 
him  thou  art  furc  to  find  a  conftant  and  powerful 
Friend;  One  who  will  heartily  efpoufe  thy  Caufe,  and 
order  Matters  better  than  thou  thyielf,  if  left  to  thmc 
own  Choice,  could  poilibly  do.  Alas  J  thou  haft  here 
no  continuing  City,  but  art  a  Stranger  and  Sojourner, 
and  muft  exped  to  find  no  Setrrement,  till  pollef^'d  ofj 
and  united  to  Chrift^ 

Why  do  thy  Anxious  Thoughts  look  out  for  Eafe 
and  a  fixed  Happinefs,  in  a  Mace  which  is  not,  cannot 
be  thy  Reft  ?  Thy  Converfation  ought  to  be  in  Hea- 
ven, for  there  is  thy  Home;  and  all  Tiungs  here 
fhould  be  «o  otherwife  regarded,  than  as  Refrefliments 
and  Conveniencies  given  to  fupport  thee  in  thy  Jour- 
fiey  thither :  Things  in  Perpetual  Motion,  and  fuch  as 
pafsaway  from  thee  ;  and  Things  whic  ■  thou  theyfelf 
art  pafling  away  from  too,  as  feft  as  Time  and  Morta- 
lity can  carry  thee.  Do  not  then  imagine,  that  they 
tan  ftick  by  Thee,  or  thou  by  them  ;  but  look  upon 
them  with  an  Eye  of  Indi&rencc,  and  keep  thy 
Soul  difengaged.  For  if  thou  fuffer  them  to  faften 
upon  thy  Affections,  they  will  enflave  thy  Mind,  and 
turn  to  thy   eternal  Ruin,     Aflirt  then  and  preferve 

thy 


Mini       "■     I     I  ■  ■ 

feooKll.  of  Jefus  Ghrift.      79 

^hy  Native  Lilxrcy  by  raifing  thy  Soul  above  this  vain 
\\'orId,  and  fixing  thy  Deiircs  and  Meditatiojis  upon 
the  moft  high  God.  Convcrfe  with  Chrift  in  Prayer, 
and  let  this  be  fo  conftant,  Co  intent,  as  to  contrad  an 
intimate  Famihariry  with  Him. 

It  may  be.  His  Glories  and  divine  Excellencies  arc 
Objecas  too  refined  and  lofty  for  thy  Contemplations 
to  dwell  upon  with  Relifh  and  fcnfible  DeHght.     Buc 
he  hath  condefcended  to  thy  mean  Capacity;  and,  by 
becoming  Man,  af]^lid:ed  Man,  hath  furnifhed  us  with 
Matter  of^  Meditation,  of  a  fize  with  our  Minds,  while 
dwelling  inFlelh*     Confidcr  then  his  Poverty  and  Suf- 
ferings.   And   if  thou  canft  nor  fbar  up  fo  high  a^ 
Chrifl:  fitting  on  his  Throhe,  behold  him  hanging  on 
his  Crofs.     Take  Sanduary  in  his  Stripes  and  Wounds, 
and  Death ;  thofe  Stripes  by  which  the  World  is  healed  » 
that  Death,  by  which  Mankind  live.     And  if  thefe  be 
well    attended   to,    they   will   Adminifler  marvellous 
Strength  and  Comfort,  to  thy  Adverfities;  enable  thee 
to  bear  Wrongs  with  Eafc,  Contempt  with  Patience* 
Calumny  and  Detradion  with  Content     What  1  was 
the  Son  of  God  a  Scorn  of  Man,  and  an  Outcaft  of  the 
People  ?  W^as  the  King  of  Heaven  reduced  to  Wants 
and  NecciHties  upon   Earth,  and  had  not  fo  much  as 
where  to  lay  his  Head  ?     Was  he,  who     r^^  •     -n 
loved    his  Enemies  fo  tenderly  as  even 
to  6\Q  for  them,  forfaken  by  his  Friends?  Did  Chrifl: 
fiibmit  chearfully  to  endure,  and  to  be  difpis'd  ?  And 
doft  thou,  wretched  Sinner,  m.urmur   and  complain, 
when  Poverty  or  Contempt  come  upon  thee  ?  when 
thy  Friends  dcfert,  or  thy  Enemies  ilander  thee  :*  Did 
He  undergo  the  Mah'cc,  and  Contraclion     ^  ,     .. 
of  Men,  and   doft  thou    exped  that  all  *      *'* 

Men  fhould  favour,  and  afnil,  and  fpeak  of  Thee 
with  Honour  ?  Nay,  wretched  Man,  entertain  not  fo 
vain  a  Hope,  It  cannot  be;  11  is  not  fit  it  fhould.  For 
cbuldft  thou  be  exempted  from  Injuries  and  Afflidions, 
F  whsrc 


So  Of  the  Imitation  book  it* 

what  Opportunity  could  there  cvtr  be  for  the  Excrcife 
of  rhy  Patience  ?  If  nothing  crofsfhouU  happen  in  the 
whole  Courfe  of  thy  Life,  how  cpuld'ft  thou  approve 
thy  Frieiidfhip  and  Love  for  Chrift  ;  How  exprels  thy 
Likenefs  to  himf  This  the  Apofllc  tells  ^Tlmii  ii. 
us,  is  the  Condition^  This  i;he  Way,  that  ,3. 
leads  to  Happinefs  ;  and  they,  who  de- 
(ire  to  Reign  with  Chriftj  muft  not  think  much  to  Suffer 
witK  him,  ^nd  for  him» 

Oh  J  had  we  but,  with  Thommy  put  OHir  Fingers  intd 
zioe  Print  of  his  Nails^  and  thrkfl  our  Hands  n  l 
mo  ^//.S/Wl?/ Had  we  biit  acquainted  our-  '  "  * 
fclves  with  his  Sufferings,  by  deep  and  ferious  Confide- 
ration  ;  and  tailed  indeed  the  afloniihing  Greatnefs  of 
his  Love;  the  Joys  and  Miferies  of  this  Life  would 
foon  become  indifferent  to  us.  Or  rather,  they  would 
no  longer  be  indifferent,  but  ^e  fhould  even  rejoice  in 
Tribulation,  and  triumph  iii  the  Oppofition,  and  Shame;, 
and  wrongful  Dealings  of  Men,  which  draw  us  to  fo 
rnuch  nearer  and  more  lively  Refemblance  of  the  Bleffed 
^efus^  for  the  Love  of  Chrift  teaches  us  to  defpife 
ourfclves  ;  and  they,  who  do  Co,  will  bear  the  Re- 
proaches  arid  jDefpi/ings  of  others  with  Eafinefs  and 
Teinper.  A  Mail,  \yh6fc  Soul  is  united  to  Chrifl  ill 
fervent  Love,  and  ^Vho  hath  freed  himfelf  from  Paili- 
onsand  XVorldly  Soliiciriides:  This  Man,  I  fay,  is  as 
it  were  fpititualiz'd,  c^ii  have  rccourfe  tb  Cod  without 
Diftradion,  lives  iii  a  inanner  by,  and  Within,  himfelf  J 
nay,  is  raifcd  above  himfelf,  and  enjoys  Heaven,  while 
yet  upon  Eartn^  He  that  hath  ihook  off  the  Falacies 
and  Prepofllffions  ofSenfe,  that  lees  and  judges  things, 
.not  after  the  deceitful  Meafiires  of  Common  Opinion, 
but  by  the  Sraiidard  of  Truth,  and  their  own  Nature; 
He  is  the  Wife,  the  truly  Learned  Man,  and  he  is 
taught  this  \\'ifdom,  not  by  Human  Methods,  but  by 
Inftrudions  from  above,  from  God  the  Fountain  and 
Perfedion  of  all  Wifdom. 

This 


kooK  II.  ^Jefus  Chrifl,      gi 

»!      I  I  I      I  I  I      I  ■  ■  » 

This  Man  can  never  want  Opportunities  of  enjoying 
and  improving  his  Happineis^  The  Intclruptionsi 
which  common  Men  lament,  cannot  affcd  him^  For 
hothing  can  take  him  from  himfclf ;  and  fo  long  as  he 
hath  his  own  Brcaft  to  retire  into,  he  cannot  be  de- 
prived of  a  fit  Place,  and  proper  Seafon,  for  any  holy 
Exercife.  If  Bufinefs  and  the  World  at  any  Time  call 
him  abroad,  he  always  adts  and  converfes  there  with 
cautious  Referve,  and  keeps  it  in  his  Power  to  recoi- 
led: and  retreat  again  at  PJeaflire.  Bodily  Labour  is. 
ho  Hindrance^  for  this  employs  but  the  Iraft  Part  or 
him  ;  the  Cares  of  Life  he  never  lays  himfelf  out  up- 
ten;  butfuitshis  Temper  to  his  prefent  Circumftances, 
and  only  ftudicsto  keep  his  Mind  eafy  and  compofedj 
The  Unreafohablenefsj  and  Folly>  and  unaccountable 
Perverfenefs  of  other  Mens  Humour  and  Behaviour 
^ive  him  no  Difturbahce,  for  he  is  taken  iip  Wkh  his 
©wn^  In  (hort.  Every  Man  finds  more  or  lefs  Vex^ 
tion  and  Obftrudion  in  the  Affairs  of  his  Soul,  as  he 
engages  himfelf  more  or  lefs  in  the  World ;  and  as  he 
chufes  or  refuies  to  make  thofe  things  his  Care,  which 
are  not  properly  fo,  ,  , 

A  Man,  whofe  Mind  is  purify 'd  from  the  Drofs  of 
JEarth,  and  difpofed  as  it  ought  to  God  and  heavenly 
Things  will  find  that  every  Accident  of  Life  contri- 
butes to  his  Advantage.  For  the  true  Rcafon  of  out 
Paflion  and  Difquiet,  when  Things  fall  out  cc  ntrary 
to  our  Expedations  or  Defircs,  is  the  want  of  that 
RefignatioM  and  Temper,  which  never  fails  to  com  - 
pofe  the  Spirit  of  Men,  mortify 'd  to  themfelves  and 
the  World,  and  difengaged  from  the  Vanities  and 
falfe  Appearence  of  Happinefs  here  below.  No- 
thing fo  infcds  and  defiles,  fo  entangles  and  perpios^' 
a  Man's  Mind,  as  a  fc^rdid  Love  of  the  Crearocsi 
But  when  we  can  once  prevail  with  ourfclves  to  de- 
^ife  thefe  trifling,  thefe  deluding  Comforts  without  us, 
our  Retirements  into  our  own  Breafts  will  be  frequent^ 
Fa  iiiid 


mi^ 


$2     Of  the  Imitation  BOOK  ii* 

and  free  >  our  Joys  refulting  from  them  undifturbed  § 
and  our  Contemplations  of  Heaven  and  Heavenly 
Things  full  of  Rapture  and  Tranfport* 


C  H  A  P.  It. 

The  Advantage  hf  Ilkmilltj^ 

BE  not  extremely  follicitous  what  Friends  thou  haft 
to  appear  in  thy  Behalf,  nor  what  Foes  emplo)^ 
their  Malice  in  creating  thee  Difficulty  and  Trouble  ? 
But  let  it  be  thy  great  Care  to  keep  God  thy  Friend 
and  Helper,  aud  be  fure  topreferve  a  Good  Confcience ; 
for,  (o  long  as  thy  own  Heart  condemns  thee  nor, 
God  will  not  fail  to  plead  thy  Caufe,  and  allift  and 
blefs  thy  Righteous  Undertakings.  And  thofe  whom 
he  receives  into  his  pecuHar  Protection,  no  Wickednefs 
6r  Spite  fhall  be  able  to  Iiurt.  Suffer  thou  may 'ft  in- 
deed, but  provided  thou  learn  to  fuffer  without  Mur-^ 
muring  and  Impatience,  thou  ihalt  certainly  fee  the 
Salvation  of  God,  And  if  this  feem  to  tatry,  yet  wait 
for  it ;  for  He  beft  knows  the  proper  Seafon  of  Deli- 
verance, and  therefore  you  ought  entirely  to  reft  upori 
his  Wife  Dilpofal.  Deliver  no  doubt  he  will:  The 
relieving  Men  in  Diftrefs,  dnd  wipihg  off  the  'Shame 
and  Reproach  of  his  Servants,  being  Ads  by  which 
God  dehghts  tofignalize  his  Providence^  But  there  is 
often  Reafon,  why  the  doing  it  fhould  be  deferred; 
fmce  the  Difcovery  of  our  Failings  by  other  People, 
and  the  Reproofs  we  meet  with  upon  their  Account, 
have  frequently  a  very  happy  EfFed:  upon  our  Minds, 
and  render  them  more  modcft  and  humble  in  their  own 
Efteem  of  thcmftlves. 

And  Humility  is  a  Virtue  of  fo  general,  (o  exceed- 
ing good  Influence,  i\i2Li  we  can  fcarce  purchafe  it  too 

dear 


pooK  Il»     Of  Jelus  Chrlft.    gg 

■*^"^"         ' '  '      "'       '  ■ "       I     ..^— ^ 

4ear,  For  he,  who  is  lowly  in  his  own  Eyes,  ancj 
feniible  of  his  own  Failings,  makes  no  difficulty  to  ac- 
knowledge his  Offences  againft  his  Neighbour,  an4 
gives  all  reafonable  Satisfaction  to  any  who  have  caufe 
to  be  angry  at  him.  Nor  does  this  Forwardnefs  to 
Reconciliation  expofe  him  to  the  Infults  of  Injurious 
I^Ien ;  for  God  charges  his  Providence  with  a  peculiar 
Protection  of  the  Humble,  and  delivers  fuch  as  are  of 
a  contrite  Spirit*  He  condefcends  to  dwell  with  the 
Humble,  and  hath  engaged  to  comfort  their  holy  Sor* 
rows.  To  thefe  he  promifes  large  Portions  of  hi? 
Grace,  and  that,  they  roho  abafe  themfelves 
^a!l  afterwards  be  exalted :  To  thefe  he  ^^^'  ^i^- 
reveals  his  Secrets,  and  draws  them  to  ^J^^-'^'^' 
himfdf  ifith  the  Cords  of  Love  and  Kindnefs*  The 
l^inbl^  fuffers  no  Difturbance  of  Mind,  but  receives 
the  Reproaches  and  Affronts  of  Men  without  any  great 
ImprelHon*  For  he  confiders,  that  God,  and  not  the 
World,  is  his  Hope  ;  and  if  his  Favour  be  but  fecured, 
tlie  reft  cannot  be  of  any  very  great  Importance*  lit 
ihort,  this  Virtue  is  fo  neceifary,  fo  fundamental  a  one> 
that  no  Man  ought  to  efteem  himfelf  a  Proficient  in 
Goodnefs,  who  is  not  yet  arrived  to  that  Pitch  of  it, 
vrhich  teaches  him  to  thinly  himfelf  the  leaft  of  all  Saints, 
andlaftof  all  Mcn» 


CHAP,  III, 

The  Feace-macker^ 

SEcure  Peac?  at  Home  in  the  firft  Place  5  and,  when 
thy  own  Breaft  is  thus  compofed,  it  will  then  be 
proper    to  Reconcile    and  maKe  Peace  among    thy 
Neighbours.   And  this  indeed  is  a  very  worthy  and  re-» 
putable  Action  >  it  brings  greater  and  jufter  Com- 
F  j  mtndatiott 


84    Of  the  Imitation  book  it. 

mendation  to  a  Man,  and  more  Benefit  to  thofe  with 
whom  he  converfes,  than  Wit,  or  Learniag,  or  any 
of  thofe  other  fo  much  admired  Accompliftiments* 
And  as  every  thing  is  (tt  off  by  its  Contrary,  To  here> 
the  Mifchief  ofa  contentious  Difpoiition  is  uncon- 
ceivable* For  nothing  can  be  fo  innocent,  nothing  fo 
well  or  kindly  meant,  but  fuch  a  Man  will  be  fure  to 
fix  fome  ill  Interpretatiqn  itpon  it :  But  the  Good  Tem- 
per will  be  as  carefuL  on  the  other  Hand,  to  t^ce  every 
thing  in  the  beft  Senfe  it  is  capable  of:  For  a  peace-5 
able  Man  is  not  apt  to  fufpedfc  111  of  any  ;  but  the 
Peevifh  and  Difcpntented  are  rack-d  and  tormented 
with  a  thoufand  jealous  Whimfies,  and  neither  are 
quiet  thenifelyes,  Xko^  content  to  let  other  People  be  (b. 
They  are  very  liberal  in  faying,  what  they  fhould  not  » 
and  as  backward  in  doing  what  they  fhould*  Dili« 
gent  Obfervers  of  their  Neighbour's  Duty,  and  fcan- 
daloufly  negligent  of  their  ovrn^  Whereas,  in  truth, 
our  Saviours  Rule  fhould  always  be  our  Meafure  ;  for 
no  Man  is  fit  to  Cenfi^ire  or  Corredt  his  Brother,  by 
pulling  the  Motq  out  of  his  E^ye^  till  he  have  firft  exer- 
cifed  a  due  Severity  upon  himfelfi  and  be  efFedually 
reformed,  by  cafting  the  Beam  out  of  his.  own  Eye, 
And  oh  !  how  happy  fhould  we  be,  how  eafed  of  De- 
tradlon,  and  Calumny,  and  Cenfbrioufiiefs,  if  nons 
would  take  upon  them  to  Condemn  or  Cenfiire  others, 
till  they  were  firft  qualified  for  the  Authority  they 
ufurp,  by  a  thorough  Amendment  of  their  own  Man- 
ners, and  being  Proof  againft  any  juft  Reprehenfion 
themfelves? 

Who  can  forbear  the  obferving,  how  manifeftly  un- 
equal we  are  in  our  Dealings  I  Every  one  is  ingenious 
at  framing  Excufes,  and  making  large  Allowances  for 
what  he  doth  himfelf  ;  and  yet  fcarce  any  Body  ad- 
mits the  Apologies  alledged  by  others  in  their  own 
Vindication*  How  much  more  juft  and  reafonablc 
]^'ere  ou^  Proceedings,  would  we  but  |)afs  a  favoura- 


BOOK  IT.     o/"  Jeius  Chrift.     gf 

tJ';     ^       ■'■  '     " '  '  ■      ^  .  '  ■> 

bi^  Conftrudion  upon  the  Adions  of  others,  and  turn 
the  Severity  of  our  Cenfure  upon  our  own  ?  If  you  ex* 
ped  ro  be  born  with,  you  muft  firft  learn  to  bear  with 
your  Brethren,  and  exercife  the  Good  Nature  you  ex- 
ped,  as  oft  as  Occafion  offers.  For  Men  are  beft  taught 
by  Examples*  and  the  Meafure  we  mete  gives  us  a 
Right  to  receive  the  fame  again.  But  is  this  Charity  J 
Is  thjs  Humility?  Nothing  more  diftant  from  ir*  For 
thefe  difpofe  us  to  cpndemn,  and  be  angry  with  no 
body  but  ourfelves.  To  keep  up  a  good  Underftand- 
ing  with  Men  of  Goodnefs  and  Temper,  is  a  but  very 
vulgar  Virtue.  This  is  eafy  and  delightful,  for  every 
Man  naturally  defires  (^liet  and  good  Uiage,  andcaiv- 
not  help  being  well  affeded  to  Perfons  who  love,  and 
pleale,  and  are  like  hiin*  The  Difficulty  is,  to  carry 
Matters  finooth  and  inoffenfively  with  Men  of  rugged, 
intradable,  and  fierce  Difpo/itions  ;  with  thofe  who 
make  httle  Confcience  ofwhattheydo  or  fay,  andftick 
at  nothing  unjuft  or  unfair  in  their  Dealings.  And  he 
who  can  do  this,  is  a  truly  great  Soul,  and  fets  a  noble 
and  commendable  Paternor  Philofophical,  or  which  is 
more,  of  Chriftian  Fortitude* 

There  are  a  fort  of  Men>  who  cherifh  Peace  and 
Quiet,  with  them f elves  and  all  the  World  ;  and  ano* 
rher  very  vile  fort  of  ^Wretches,  the  very  Reverfe  of 
thefe,  who  delight  to  fifh  in  troubled  Waters,  and  are 
neither  eafy,  nor  will  fuffer  any  body  elfe  to  be  fo  ; 
eternaly  troublefome  to  others,  but  much  more  tor- 
menting and  vexatious  to  themfelves.  And  there  are 
yet  a  Third  fort,  who  are  not  fatisfy'd  with  giving  no 
Offence,  but  make  it  their  Bufinefs  to  reconcile  others, 
where  it  hath  been  given  ;  and  to  reftore  that  Peace, 
which  they  were  never  inftrumental  in  difturbing^ 
But  when  all  is  done,  our  Life  here  is  expofed  to 
perpetual  Mifery  and  Contention  ;  and  the  utmoft 
Degree  of  Peace  we  rwuft  exped  to  arrive  at,  does 
ijot  gonfift  in  beins  free  ftpm  Injuries  and  CrofTes* 

m 


86    Of  the  Imitation  BooKiit 

fcuc  in  bearing  them  with  Humility,  and  not  being  pro- 
voked to  Impatience,  and  uneafy  Refentments,  And 
therefore,  the  more  any  Man  hath  brought  himfelf  ro 
liiffer,  and  the  better  he  entertains  Afflidions  and 
Wrongs,  the  more  fcrene  his  Mind  \yil]  be»  For  this 
Perfon  hath  gained  a  Conqueft  over  himfelf  is  above 
the  Reach  of  Fortune,  hath  the  World  at  his  Command, 
is  a  Friend  of  Chrift^  and  an  Inheritor  of  the  Kingdoix^ 
fjf  Heaven.  '     - 


G  H  A  P,  IV, 
Purttj^  a?fd  Sincerity, 

THere  are  two  Wings  by  which  a  Man  foars  abovg 
the  World,  Sincerity  and  Purity,     T^e  former 
regards  the  Intenrioni  the  latter  the  AfFedtions ;  That 
afpires  and  aims  at  a  Likcne(s  to  God;  This  makes  us 
really  like  him*     We  fliould  find  no  Difficulty  in  any 
good  A6tion,   were  but  cur  Minds  free  from  all  in- 
temperate Paflion  an»d  Defire.    And  this  Perfedion  of 
Freedom  we  fhould  not  fail  tp  attain,    6id  we,  in  all 
ourDe/igns  and  Undertakings,  prop ofe  no  other  Ends 
than  Obedience  to  the  Will  of  God,  and  promoting 
the  Good  of  our  Neighbour.    Were  but  our  Minds 
thus  fixed,  and  our  Intentions  regulated,  every  thing 
would  ftrangely  contribute  to  our   Edification.     We 
fhould   fludy  the  Volume  of  Natur  with   Profit,  and 
every  Line  in  that  large  Book  would  tend  to  ourlnftru- 
<5tion.     The  very  ,  finallefl:,  and,  in  common  Efleem, 
moft   defpicable  Creature  would    reprefent,  as  in  a 
Glafs,  the  Goodnefs  of  God  tons.  And  the  Reafon 
why  thefe  things  are  feen  with  (o  ufelefs  Speculation, 
is,    becaufe   our  Minds   are  not  rightly  difpofed,  to 
draw    thofe     Profitable    and    PraQ;ical    Inferences, 

'  which 


«»■ 


bookII.  o/Jelus  Chrift.      87 

which  very  naturally  refiilt  from  them.  For,  as  Co^ 
lours  appear  to  our  Minds  as  they  are  painted  in  the  Ey  e> 
Co  the  Judgment  Men  make  of  all  outward  Objc<3^,  de- 
pends up  on  the  Condition  of  the  M  ind»  And  we  argue 
and  pronounce  of  them  differently,  as  we  happen  to  be 
differently  affedcd  before-hand. 

If  there  be  fuch  a  Thing  as  true  Pleafurc  in  this 
Wrrld,  the  Pure  in  Heart  enjoy  it.  And  if  there  be 
a  Hell  upon  Earth,  it  dwells  in  that  Man  s  Breaft,  who 
harh  a  guilt)'  and  polluted  Coft{cience.  As  Iron  is 
fcoured  from  the  Ruft  by  Fire,  and  becomes  bright  and 
new  ;  f'  that  Zeal  by  which  we  renounce  the  World, 
and  turn  entirely  to  God,  takes  off  our  Filth,  and 
changes  us  into  new  Men^  The  lukewarm  and  indiffe- 
rent Chriftian  grudges  every  thing  he  does,  boggles  at 
every  Difficulty,  and  feeks  his  Satisfaction  in  worldly 
and  outward  Comforts^  But  if  he  warmly  apply  him- 
felf  to  fubdue  his  Paflions,  and  refolucely  attempt  the 
foil  owing  God  in  his  own  Way,  the  Hardfhips  which 
at  firft  difcouraged  him,  grow  familiar,  and  leflen  up- 
on his  Hands.  All  that  God  appoints  Matth,  xl  29. 
him  to  do  or  fuffer,  becomes  fenlibly  to  ^j. 
hrnizneAJyToke  anda  light  Burtherii  and  he  finds  Peace 
andRefi  to  hisSoul^ 


C  H  A  P.  V. 

KnofO  thy  Self^ 

IT  is  a  very  ufual  thing  with  us,  to  have  a  mighty 
Confidence  in  ourfelves  ;  when  alas  I  the  want 
both  of  Abilities  and  Performance  reproves  our  Vani- 
ty and  Folly,  For  how  fmall  is  the  Proportion  of  our 
Gifts,  in  comparifbnof  ourownlmaginafions  concern- 
i*)g  them  J  And  how  defedliv^  our  Wifdom  and  Care 
F  J  to 


■-■  I '  III. 

88     Of  the  Imitation  bookII? 

to  ufe  and  improve  even  that  Proportion  we  have  ? 
The  Light  that  is  in  us  ihines  but  dimly,  and  by  ©ur 
Negledt  we  fufFer  it  to  go  quite  out.  We  are  often 
bhnd  and  not  fenfible  of  our  Infirmities ;  We  ftumble 
and  fall,  and  ftill  pretend  we  fee  >  commit  horrible 
Sins;  aggravate  our  Guilt  by  defending  what  we  have 
done  ;  nay,  are  fbmetimes  fo  wretchedly  deluded, 
as  even  to  iandify  our  Wlckednefs  by  a  Pretence  of 
Zeal.  The  fmallefl:  Faults  of  others  feldom  efcape  our 
Ccufure ;  and  the  much  greater  of  our  own  as  leldcm 
fall  under  our  Obfervation*  The  Burthens  and  Hard* 
fhips  we  put  upon  them,  feem  reafbnable,  eafy,  and 
light  ;  but  the  leaft  and  mod  trivial  Uneaiinefs  they 
create  to  Us,  we  have  a  quick  and  painftil  Senfe  of> 
:ind  cry  out.  Who  cmkear  itt  Whereas,  would  we  but 
take  a  right  Eftimate  of  ourfelves,  and  judge  cur  own 
Adtions  impartially,  we  fhould  find  litd^  Leifure  and 
lefs  Provocation,  to  pronounce  feverely  concerning  ous 
Brethren. 

Now  this  is  the  wife  and  truly  Spiritual  Man's  Me- 
thod :  He  employs  his  Thoughts  at  home,  confiders 
that  there  lies  his  proper  Bufine/s  and  Care ;  and  is 
tender  of  other  People's  Failings,  from  a  dueandhum* 
ble  Confcioufhefs  of  his  own.'  And  whatever  fond 
Opinions  we  may  cherifh  of  our  own  Virtue,  Rcligi^ 
ous  and  Perfed  we  are  not,  nor  ever  can  be,  till  we 
examine  our  own,  Confciences  diligently,  and  leave 
all  the  reft  of  the  World  to  ftand  and  fall  by  the  Judg- 
ment of  their  own  Mafter^  -Cenforioufiiefs  and  Chri- 
ftian  Piety  can  never  dweR  together.  For  this  would 
work  us  to  a  negled  of  all  things  without  us,  and  make 
ws  both  forbear  and  defpife  all  Judging,  but  thofe  of 
God  and  our  own  Confcience^  The  Mind,,  which 
does  not  converfe  with  itfelf-^  is  an  idle  Wanderer, 
and  all  the  Learning  in  the  World  isfruitlefs  and  mi{^ 
employ'd,  whilft  in  the  midlt  of  his  boafted  Know- 
ledge,  a  Man  .continues  in  profound  Ignorance  of  that, 

'     wliicb 


■ff—P— — — "^^ — — — '  ■  ■  ■■■■I  LI    mill ■■  I    i^ 

bookH.      ofJeCus  Chrift    89 

which  in  point  both  of  Duty  and  Advantage  he  is 
moH:  concerned  to  know.  True  Peace  and  Satisfadi- 
on  of  Mind  can  only  be  acquired  by  doing  our  own 
Bufinefs;  and  Friendfhip  and  Charity  are  beft  pre- 
ferved,  by  leaving  off  all  impertinent  and  bufy  Curi- 
ofity,  concerning  the  Condu6t  and  Reputation  of  our 
Neighbours* 

The  abandoning  all  worldly  Care,  is  a  true  Argu- 
inenr  of  greater  Proficience  in  Goodnefs.  For,  by^ 
cfteeming  highly  of  any  thing  here  below,  our  value 
for  God  and  Heaven  is  unavoidably  lefTened  and  im* 
paired^  Let  nothing  therefore  but  God,  and  the  things 
that  be  of  God,  feem  great  or  grateful  to  thee,  wor* 
thy  defiring,  or  rejoicing  in*  And  all  that  Imaginary 
Comfort,  which  the  Creatures  pretend  to  adminiften 
treat  with  the  generous  Negledt  and  Contempt  that  it 
deferves.  For  3,  Soul  entirely  devoted  to  the  Love  of 
God,  will  naturally  defpife  every  thing  in  comparifon 
of  Him^  And  Reafon  good  there  is  why  it  flnould  do 
foy  when  we  con(ider#  that  every  thing  elfe  is  frail  and 
of  Oiort  Continuance,  empty  and  unfatisfadory ;  but 
God  alone  Eternal,  Omniprefent,  Infinite  in  every 
Excellence  ;  and  therefore  ht  is  the  beft,  he  the  only 
Comfort  and  trUe  Joy  of  the  Soula  who  alone  can  fiH 
and  exceed  its  largeft  Defires* 

J|>        ■        If———         I  I  I  .III  ■  ■■— Wii^W—ll     I     ■!       I  ■ 

CHAP.    VL 

The  foy  of  a  good  Confcience^ 

THE  Glory  and  Priviledge  of  a  good  Man  confifts 
in  the  Teftimony  of  his  own  Mind  >  For  this  is 
a  perpetual  Feaft  and  Triumph*  It  fets  him  above  the 
Power  of  Fortune,  and  makes  the  fharpeft  Afflidtions 
Jiot  only  an  Exercifc  of  his  invincible  Patience,  but  a 

Matter 


1  -v.~a..  ■  ,.  .  i.\ 

go  Of  the  Imitation    book  ii* 

Matter  of  undifturbed  Joy  to  him.  Whereas  even  Pro- 
fperity  itfelf  cannot  procure  Eafe  and  Content  to  a 
guilty  and  fclf-condemning  Breaft.  Would'ft  thou 
then  en)oy  a  Tweet  and  uninterrupted  Tranquility? 
Keep  all  at  Peace  within,  and  give  thy  own  Thoughts 
jio  Caufe  to  reproach  thee.  All  the  Satisfadtion  we 
take  or  promife  ourfclves,  is  vaiji  and  dangerous,  ex- 
cept that  only  which  proceeds  from  a  Senfe  of  having 
done  our  Duty.  The  Men  thou  feeft  fo  gay,  fo  feem- 
ingly  full  of  Delight,  are  galled  and  ftung  within ; 
they  have  no  inward,  no  true  Contentment ;  and  not- 
withftanding  their  moft  induftrious  Purfuits  of  Plea- 
fiire,  that  Sentence  of  God  is  irreverfible  and  the  fad 
jr  \  '^  Effects  of  it  hang  over  their  Hearts,  that 

•^  *  *  *  there  is  no  Peace  to  the  Wicked,  They  may 
perhaps  make  mighty  Boafts  of  their  Enjoyments,  put 
on  an  Air  ofHappinefs,  give  out,  that  their  Pomp 
and  Greatnefs  fecures  tkcm  from  the  Adliuits  of  Mife-? 
xy  ;  but  thefe  are  all  DeluHons,  and  ought  not  to  in- 
cline our  Aflent,  or  provoke  our  Envy*  We  fee  not 
Their  inward  Tortures  ;  nor  are  Witneffes  of  thofe 
Checks  and  Terrors,  which  make  Retirement  bitter 
and  infupportable,  and  haunt  their  Ciofecs  and  their 
Beds ;  We  fee  not  yet,  but  there  is  a  Time  coming 
when  we  fhall  fee  an  angry  God  breaking  out  upon 
them  in  Fury  ;  their  mighty  Projeds  quafhcd  and 
baffled,  and  all  the  Happinefs  they  vainly  boafted  of*, 
vanifh  like  a  Dream. 

While  therefore  thefe  Men  take  a  Pride  in  their 
Succeffes  and  oi^nvard  Enjoyments,  do  Thou  with 
equal  Satisfaction  entertain  rhy  Afflictions*  This  is 
not  indeed  to  Flefh  and  Blood  an  eafy  Undertaking  ; 
but  to  a  Soul  filled  with  Grace  and  Love,  which  knows 
and  propofes  to  itfelf  no  other  Happinefs  but  God, 
nothing  is  impradlicable ,  nothing  difticult*  For  what 
is  tliis,  but  to  rejoice  in  the  Fatherly  Care  and  Affc- 
(^ion  of  Him,  whofe  Providence  ordered^  thefe  Sufr 

ferings 


feooK  II*  of  Jefus  Chriit       91 

ferings  for  thy  Good  ?  The  Glory  which  we  give  or 
receive  from  one  another,  is  very  fickle  and  peri(hing; 
it  cannot  laft  longs  and  while  it  does,  fome  Alloy  of 
Sorrows  tvill  ever  attend  and  damp  iu  The  Good 
Man*s  Glory  (lands  upon  flronger  Foimdations ;  ic 
rifes  from  within,  and  mud  endure  fo  long  as  that  In- 
nocence which  creates  it :  Nay,  it  muft  laft  as  long  as 
God  himfelf;  for  his  Will  carefully  performed,  his 
Favour  and  Approbation  which  follows  that  Perfor- 
mance, are  the  folid  Bafes  on  which  it  ftands :  And 
thefe  can  never  fail,  fo  long  as  Truth  and  Juftice  con- 
tinue impregnable.  To  him  who  afpires  after  Eternal 
Glory  and  Honour,  that  of  this  World  is  of  very  lit- 
tle Confideration.  And  thefe  are  fo  very  different, 
fo  inconfiftenr,  that  the  Love  and  fincere  Dcfires  of 
the  One  are  beft  proved  by  a  Negledt  and  Difefteeni 
of  the  Ocher.  Nay,  not  only  the  future,  but  the  pre- 
fent  Happinefs  is  beft  fecured,  by  feeking  the  Appro- 
bation of  God  alone  :  For  nothing  contributes  more 
to  an  eafy  and  quiet  Mind,  than  a  Difregard  of  the 
Praife,  and  defpiiing  the  Cenfures  and  Reproaches  of 
Men. 

A  pure  and  quiet  Confcience  does  above  all  thifig? 
difpole  a  Man  to  reft  contented  with  his  Condition : 
And  particularly,  with  regard  to  the  Opinion  c(  the 
World,  it  is  highly  rcafonable  hefhoulddo  (o^  For 
what  is  any  one  really  the  better,  or  the  worfe,  for 
what  other  People  fay  of  him  ?  Their  Commendati- 
ons add  nothing  to  his  Virtue,  nor  does  their  Difpraifc 
and  Scandal  take  one  whit  from  it,.-  The  Man  is  ftill 
the  fame  ;  what  his  own  Adions  and  the  Jugmcnt  06 
God  make  him.  This  is  the  Standard  of  our  Worth 
and  Happinels  ;  neither  more  nor  Iti^s  belongs  to  us> 
than  will  be  found  to  do  fo  at  the  laft  great  Account ; 
and  that  will  depend,  not  upon  what  we  were  faid  or 
fuppofed  to  be,  but  upon  what  in  very  deed  we  were 
in  this  World,  The  more  Refped  therefore  we  bear  to 

the 


g2  Of  the  Imitation   book  i  is 

the  Condition  of  our  own  Minds,  the  lefs  Imprellion 
will  the  Charaders  and  Reports  of  Men  make  upon  us^ 
For  God  (ttth  not  as  Mtn  fee ;  they  obferve  the  Face 
and  outward  Appearance,  bur  he  fearcheth  and  under- 
ftands  the  Hearty  They  look  iipon  the  Adion,  and 
form  a  Jugdment  from  rhence:He  fees  our  Intentions, 
and  condemns  or  acquits  us  according  to  our  Honefty 
and  Sincerity  or  corrupt  Inchnations  and  wicked  De- 
igns. And  therefore  a  Modeft  Humble  Man  makes  it 
his  conilant  Care  to  be  doing  Good,  and  to  think 
meanly  of  his  own  Performances*  He  feeks,  nay,  he 
feels  .no  great  Matfer  of  Comfort,  from  any  of  the  Ad- 
vantages which  attend  Well-doing  in  this  World  ;  but 
confiders  whom  he  ferves,  and  for  whofe  fake  he  does 
it,  and  chcarfully  relies  m^onhim  alone,  for  the  Praife 
and  Reward  of  that  which  beft  deferves  it*  And  when 
we  are  not  anxioufly  concerned  for  the  Teflimony  and 
Credit  of  Men,  then  may  we  truly  be  faid  to  have  re- 
iigned  ourielves  to  God,  and  to  depend  upon  Him, 
with  that  ftedfaft  and  holy  Confidence  whicl}  becomes 
\^  ft      us*     Not  he  that  commendeth  himfelf  (jio^ 

nor  he  whom  others  commend  neither) 
ys  approvedy  bat  rohom  the  Lord  commendeth.  And 
therefore  a  Holy  and  Spiritual  Man  indeed  lays  afide> 
as  much  as  may  be,  all  Concern  with  the  World.  He 
considers  that  God  is  the  only  Perfon  whom  he  fhould 
labour  to  pleafe  ;  and  while  he  is  happy  in  his  Appro- 
bation, and  the  Witnefs  of  a  good  Confcience,  all  out- 
ward Accidents  are  confidered,  as  Things  remote,  and 
foreign  to  his  main  Defign  5  and  fuch  as  ought  not 
much  CO  oiFed  him* 


C  H  A  I* 


jifrii"     t -"       "'    ■■^'- 


feooK  1 1 .      of  Mus  Chrift     93 

CHAP.  VII. 

Of  Loving  fefus  above  aU  Ihingu 

BLefled  is  that  Man  indeed,  who  feels  and  relifhes 
the  Love  of  Jefus  >  who  finds  the  {^tox  of  this 
Love,  and  can  even  defpife  and  hate  himfelf  for  his 
Saviour's  fake.  For,  tho'  the  Love  of  ourfelvcs  be  the 
very  Voice  of  Reafon  and  Nature,  yet  the  fame  Voice 
commands  us  too,  to  quit  a  lefs  valuable  Friend  for  a 
better*  And  this  Exchange  he  hath  made  neceflary  to 
our  Obedience,  who  requires  us,  to  love  him  only, 
above  all  Things.  And  He  alone  is  worthy  of  our 
Love,  For  the  Objedls  of  this  World,  which  are  too 
apt  to  engage  our  Affedions,  are  uncertain  and  deceit- 
fid  ;  but  Chrift  is  Faithful  and  Eternal,  and  will  not 
fail  to  return  and  reward  our  Love*  He  that  depends 
upon  any  Temporal  Comfort,  will  one  Day  be  con- 
vinced of  its  Frailty  to  his  Coft,  when  He  and  it  both 
perifh  together  ;  burje&sremaineth  for  ever.  And  as 
rie  cannot  perifh  himfelf,  fo  neither  will  he  fiiffer  any 
to  perifh,  who  depend  upon  ioim^  Let  him  then  be 
your  Hope,  your  Joy,  your  Love,  whofc  Friendfliip 
and  whofe  Power  are  everlafting.  Tho'  all  Things 
forfake  you,  yet  will  lior  He  ;  nay,  all  Things  elfe 
will  certainly  forfake  you,  but  even  then  He  wiH  be 
AIL  and  more  than  all  the  World  to  you. 

Living  and  dying  then,  keep  clofe  and  ftedfaft  to 
Him,  for  he  in  Life  and  Death  will  be  to  you  Advan- 
tage. But  then  his  Friendfhip  and  con{l:ant  F'r6te<51:ion 
depends  upon  this  Condition,  That  you  admit:  no  Rival 
into  Competition  with  him.  He  will  not  accept  divi- 
ded AfFed:idns,  but  expeds  to  reign  fupremc  and  fole 
Lord  of  your  Hearts  ;  and  the  only  way  of  inviting 
him  thither,  is  tocaftoutall  other  Inmates,  ajid  let  him 
have  the  whole  Houfe  to  himfelf.     And  imK'ed,  when 

\x*e 


^  — ^W— — I— — Wi I,      (J 

94  Of  the  Imitation  book  it 

we  come  ro  confider  and  compute  Matters  juftly, 
whatever  Love  or  Regard  we  have  allowed  ro  any 
thmg  but  him,  will  be  found  in  a  Manner  perfediy 
loft  and  thrown  away.  Do  not  therefore  indulge  a 
Paffion,  which  can  turn  to  no  Account,  Lean  not 
upon  a  broken  Reed^  wHch  will  not  only  let  thee  fall, 
but  pierce  thy  Arm  too*     And  fuch  a  Reed  is  mortal 

"1  Pet  I  liA.     ^^^'  ^^^  ^^  ^^^f^  ^^  Crafsy  and  all    the 
*    GUry  thereof  fonrijljeth  as  a  Flower  of  the 
Tield  ;  The  Grafs  mthereth,    and  the   Florver  fadeth ; 
And  they    who    are  cnamour'd  with  its  Beauty,  find 
how  poor  and  tranfitory,  how  empty  and  deceitful  a 
Good  they  fct  their  Hearts  upon,     Where-ever  elfe  we 
exped Comfort,  our  Hopes  are  fbon  blafted,  or  wretch-^ 
cdly  ditappointed  :  But  when  our  Thoughts  and  Wiflies 
center  in  Jefiis,  we  are  fure  to  find  what  we  look  for, 
fiire  to  obtain  all  that  we  did,  more  than  we  could, 
cxped^     Think  not  to  find  fatisfadion  in  theyfelf:  for 
thebetccr  you  underftand  yourfelfi  the  \d%  Caufe  yoil 
will  find  to  love  yourfelf ;  and  the  more  you  indulge 
this  Love,  the  greater  and  more  certain  will  be  your 
Ruin.     Seek  then   thy  Lord  and  only  Saviour;  for 
he  who  hath  Chrift,  pofTeflesall  Things:  And  he  who 
negleAs  him,  does  himfelf  more  Mifchief  than  all  the 
Enemies^  nay,  all  this  World,  and  all  the  l?ow(;rs  of 
iiell,  cotld  ever  bring  upon  hizn. 


C  H  A  R  . 


BOOK  II.   of  Jefus  Ghrifi:       9f 


CHAP.  vm. 

Of  Intimate  Convcrfmon,  and  Trlendjhi'^   with 
f  E  S  U  S, 

V 

WHile  Jefus  is  prefent  by  his  Grace  and  Comfort, 
norliingis  hard  to  do,  nothing  grievous  to  fuf- 
fer;  but  Happinefs  and  perfect  Peace  dwell  and  reign 
ih  my  Breaft,  But  the  Moment  he  withdraws  his  chear* 
ing  Prefence,  all  my  Supports  are  loft:  and  gone,  all 
my  faculties  difabled,  and  every  Diificuity  infuperabic, 
every  Crofs  infupportable;  The  Confblations  of  this 
World  make  no  Impreilionj  nor  give  any  folid  Joy, 
while  he  continues  filenr  >  but  let  him  {jjeak  one  fingle 
Word  of  Comfort  to  the  Soul,  and  fhe  is  gay  in  the 
midft  of  DiilrefTes.  Thus  y^^?7  rofe  im-  n,  . 
mediately,  and  dried  tip  her  Tears,  upon  ' 
the  News  of  his  Approach,  and  the  iirft:  Call  of  het 
dear  Mafier.  And  happy  fiire  was  fhe,  happy  is  every 
Mortal  ih  this  Vale  of  Tears,  whom  Jefus  calls.  For 
whom  he  calls  and  commands  to  come  to  him,  he  calls 
from  Grief  and  Mourning  to  trhe  Joy*  How  flat  and 
iniipid,  how  harfli  and  unpleafant  is  all  we  are,  and 
all  we  have,  without  this  Heavenly  Comforter  ?  How 
empty  and  deluding  all  thofe  Wifhes  and  Defires,  which 
are  placed  upon  any  other  Objedt  >  They  bid  us  in- 
finitely to  our  Lofs,  A  Lofs  greater  and  more  irre- 
trievable, than  if  we  loft:  the  whole  World,  For  could 
t^e  gain  the  whole  World  with  the  Lofs  of  him,  it  were 
Si  foolifh  and  moft  miferable  Exchange.  And  what  in- 
<!eed  is  all  the  World  without  him  ?  To  be  deprived  of 
this  one  Friend,  is  bitterer  than  Death ;  To  enjoy  and 
poftefs  him,  the  only  Hapinefs  of  Life.  His  Friend*- 
ibip  is  Security  fuflicient  againft  a  whole  World  of 
Enemies  :  A  Treafure  abovv  all  the  Riches  of  the 
Univerfe,  He  who  finds  this,  haUi  moijc  than  botir 
(g  the 


oiWi        III  ■'  ■  '  "  ■     I.  ■ .11  ...■iir 

96    Of  the  ImkatwrtmoK  11* 

the  Indies  ;  and  he  who  lofes  it,  lofes  more  than  caft 
be  exprefTed*  But  why  do  I  lay  more?  He  lofes  all. 
For  this  is  Poverty  indeed,  this  is  the  only  Poverty,  to 
lofe  the  only  true  Riches. 

So  all-fuificient,  fo  delightful,  fo  heavenly  fweet,  is 
the  Friendfhip  and  Company  ofjefus.  But  every  Man 
is  not  qualified  for  fo  precious  aBlcfling,  for  it  requires 
great  Care  and  Skill,  and  Wifdom,  to  be  fit  for  this 
Enjoyment.     Humility   and  Charity  muft   make  and 
keep  him  ours^     Piety  and  Peace  are  the  Diipolitions 
he  delights  in*     Sin,  and  Pallion,  and  worldly   Affe- 
^ions  will  drive  him  away.     And  if  he  take  his  Flight, 
where,  wretched  Man,  where  wilt  thon  find  a  Friend  ? 
Without  a  Friend  thou  canft  not  live  in  Comfort; 
and    if  he  be  not  thy  only  Friend,  thou  art  lefc   de- 
folate  and  forlorn.    Conlider  then,  how  miferable  thou 
makeft   thyfclf^   by    placing   thy  Confidence,    or  thy 
Joy,  in  any  other*     For  better  were  it  far,  that  the 
whole  World  fhould  bend  their  utmoft  Spite  againft 
thee>  than  this  one  Friend  be  provoked  to  Diipleafure, 
If  therefore    Relations  and  Acquaintance  be  dear,  yet 
ht  none  be  fo,  comparably   to  thy  God  and  Saviour* 
Remember,  they  are  dear  for  his  Salce,  but  he  for  his 
own*     For  this  is  the  peculiar  Prerogative  of  Chrift, 
that  Enemies  as  well  as  Friends  fhould  challenge  a  fhare 
in  thy  Affcd:ions  upon  his  Account*  Thou  art  to  forgive 
and  love,  to  pity  and  pray  for  all  Mankind,   becaufe 
he  loves  them  all  5  and  it  ought  to  be  the  earneft  De- 
fire  of  our  Hearts,  that  all  may  know,  and  be  fenfiblc 
of  his  Love,  and  make  fome  fuitable  Returns  for  fuch 
wonderful  Goodnefs.     But  neither  we  nor  any  other 
Perfon  have  a  Right  to  be  loved  for  our  own  felves; 
for  the  Foundation  of  Love  is  Excellence  and  Good- 
nefs;  and  this  is  all  from  God*     In  him  alone  it  dwells 
originally,  inherently,  independently  ;  and  what  Pro- 
portion foever  any  Creature   hath,  is  entirely  derived 
from  himj  the  Emaiiation  of  that  univerfal  and  inex- 
i  »  hauftible 


ii       ■  ,  .     ,         .1..  ■  .  ..  ,  .^ 

tooKlb  o/Jeius  Chrift.       97 

liaultible  Source.  And  therefore  he  alone  hath  right 
to  command  our  Love  for  his  own  Excellence,  be- 
caufe  all  Excellence  is  his  ;  He  alone  is  10  be  loved 
above  all  others,  becaufe  he  neither  l:ath,  nor  can  have 
any  Equal.  Covet  nor  then  the  Praife  or  Love  of  Mai>, 
for  Praife  and  Love  are  God's  Pecuhar.  Nor  laviflily 
difpenfe  thefe  toothers,  but  in  thyftlf,  and  all  Perfons 
of  Virtue  and  Merit,  laud,  and  admire,  and  love  the 
Graces  of  Chrift» 

Bring  to  thy  Lord  a  clean  and  upright  Spirit,  free 
from  the  fordid  Afte(5i:ions  of  the  World  ;  thar  thou 
may 'ft  be  entirely  his,  and  folace  thyfclf  with  the 
Delights  of  his  Converfation.  But  leave  the  \Voild> 
and  come  tc/  him,  ^thou  canft  not,  without  the  Preven- 
tion and  Afliflance  of  his  Grace.  This  only  can  exalt 
thy  Defires,  and  draw  and  charm  thy  Heart  with  the 
Cords  of  divine  Love,  For  Man  can  ^0  „,  .,  . 
i?//  thm^s  through  Chrifi  that  firengthens 
him  ihm  if  that  Succour  be  withdrawn,  he  is  blind  and 
naked,  dcfticute  an^  weak,  full  of  Confuiion  and  Tor- 
ment ;or  rather,  he  is  Confufion  in  theAbftra6t,Weak- 
nefs  and  hnpotence  itfelf.  And  if  fometime  thou  feel 
an  inward  Scourge,  let  not  thy  melancholy  Thoughts 
dejed:  or  drive  thee  to  Defpair.  For  Spiritual  Com- 
forts and  Joys  are  fown  in  Tears;  and  Patience  brings 
forth  plentiful  and  pcrfedt  Fruits  of  Righteoufnefs  and 
Peace.  If  thefe  Sorrows  proceed  from  a  ReHcdion 
upon  thy  own  Sins  and  Infirmities,  indulge  mc  holy 
Grief  ;  and  lament,  as  becomes  a  ferious  Penifent,  thy 
e»vvn  Unworthincfs,  and  former  Mifery^  If  Adverlitics 
fent  from  the  Hand  of  God  afllid  thee,  fupport  thy 
felf  with  the  Couxolations  of  a  good  Confciencc;  nnd 
he  affured,  that  fufFering  fo  as  may  advance  thy  Ma- 
ker's Honour,  will  end  in  Glory  and  Advantage  to 
thyfclf.  Butconfider,  thar,  in  either  Cafe,  the  Ti6u- 
bjc  cannot  be  long;  for  thefe  black  Intervals  of  Sjid- 
Jiefs  will  as  certainly,  as  naturally,  be  followed  with 
G  z  inward 


98  Of  the  Imitation  book  il^ 

inward  Peace  and  Joy,  as  Summer  fuccceds  Winter, 
^nd  Storms  are  hiifhed  into  a  profound  Calm. 


CHAP.  IX. 

The  'Difconfelate  Start. 

^^^Hen  all  human  Comforts  forfake  us,  if  God 
▼  T  vouchfafe  to  fupply  their  Place  with  Spiritual 
and  Heavenly,  which  are  infinitely  better;  we  are  not 
much  to  wonder,  if  the  Soul  preferve  its  Temper,  and 
bear  up  manfully  under  fuch  Circumftances.  But  when 
the  World  and  God  both  frown,  then  to  bear  fiich  De- 
Tertion  with  Patience,  and  be  content  to  be  abandoned 
of  all  our  Hopes  for  his  Glory  ;  then  to  acknowledge 
our  Unworthihefs,  and  not  charge  God  fooliftily,  nor 
be  partial  to  our  fuffering  felves  \  this  is  Virtue  and 
Refignation  indeed,  the  very  Excellence  and  Perfe- 
6tion  of  an  humble  and  fubmiflivelMihdej  Who  that 
confiders,  can  forbear  rejoycing,  while  the  chearful 
Light  of  God's  Countertance  ftiincs  bright  about  him  ? 
"What  Wretch  is  fo  unreafbnable  to  i^rudse  his  Service, 
when  Bounty  and  Bleflings  reWard  his  Pains,  and  con- 
vince him  that  he  does  ilot  ferve  God  for  nought  ?  This 
is  the  happy  Scafon,  which  every  Man  defires  and  tri- 
umphs in.  Smooth  and  pleafant  is  his  Paflfage,  whom 
the  Grace  of  God  cotlduds  and  carries  thro'  this  trou- 
blefome  World.  For  ho^^  can  we .  think  it  ftrange, 
that  he  fhould  not  feel  the  Weight  of  his  Burhen,  who 
is  ftrengthened  and  fupported  by  Almighty  Power, 
and  led  thro'  Difiiculties  and  Dangers  by  the  Captain 
of  his  Salvation  ? 

It  is  natural  for  us  to  cling  fafl:  about  any  thing 
that  may  give  us  Eafe  ;  and  hard  for  a  Man  to  diveft 
<him fclf  cf  carnal  Affedions ;  fo  that,  before  our  Paf- 

fioos 


BOOK  1 1 .       of  ]e(us  Chrift     99 

fions  be  efFedually  fiibdued,  and  our  Delight  and  Hope 
fixed  entirely  upon  God,  many  and  frequent  Conflicts 
mnft  be  undergone.  And  yet  at  no  expence  lefs  than 
this,  is  our  Peace  and  Quiet  to  be  purchafed.  For  Co 
lor  a  as  a  Man  refts  upon  his  own  Strength,  he  is  ear 
fily  diverted  to  worldly  Comforts,  and  taftes  little  Sa* 
ti'fadion  but  what  arifes  from  fuch.  But  he  whofe 
So'il  is  enamoured  with  God  and  Goodnefs,  expe(5ts 
no:  his  Delight  from  fenfual  Enjoyments,  but  finds  a 
Pleafiire  m  the  feverer  Exercifes  of  Virtue  and  Devo- 
tion, and  even  enjoys  the  PiflScukiei  he  undergoes  for 
Chrift's  Sake. 

If  then  God  ftied  down  Spiritual  Comforts  from 
Above,  entertain  the  precious  Gifts  \y\ch.  Humility  and 
Thanks; and  lofe  net  the  Effedtand  Reward  of  Grace, 
by  flippofmg  it  your  Due,  or  valuing  yourfelf  upoij 
it.  Rejoice  in  the  Blefling  ;  but  temper  that  Joy  with 
Gratitude.  Let  it  not  fwell  to,  Infolence  and  Vaniiy, 
to  Cenforioufnefs,  or  Contempt  of  thy  weaker  Bre^ 
thren  ;  but  the  more  thou  haft  received,  the  greater 
let  thy  Modefty  be  ;  and  the  more  thy  Fear,  thy  Di* 
ligence  and  Watchfulnefs,  that  thou  abuft  not  fuch 
gr^gipm  Liberality.  For  Comfort  and  Gladnefs  will 
hot  laft  aKyays ;.  a  Cloud  will  come  betwixt,  and  inter- 
rupt the  chearful  Beams  of  the  Sun  of  Righteoufiiefs. 
Temptations  will  have  their  turn  too;  and  therefore, 
when  thefe  fall  hard  and  heavy,  let  Patience  and  Hu- 
mility, not  hopclefs  Delpondency,  be  the  EfFed:  of  fuch 
Oppreilions.  The  Greatnefs  of  thy  Sufferings  muft  in- 
flame thy  Trufh  thy  Zeal,  thy  Devotion  ;  and  fervent 
Prayer  is  the  proper  Weapon  againft  the  Attacks  of 
our  Spiritual  Adverfary.  For  Matters  are  not  delpe- 
r^te.  He  who  took  away  his  Supports,  only  with- 
dravys  them  for  a  Seafon,  and  to  thofe  who  feek  them 
with  holy  Perfeverance,  will  at  a  fit  (that  is,  at  his 
own)  Time,  reffore  them  again  with  Advantage^ 
Tliis  is  an  ufual  thing  with  God.  The  Propliets  and 
G  3  Sallies 


7-^ : I 

joo  Of  the  Imitation  bookII 

Saincs  of  old  have  all  advanced  to  tlieir  Crowns,  by 
the  fame  rough  W^y  of  Grief  and  Deferdon.  Nor 
may  we  iiippofe,  that  thefe  Difconfolate  Intervals, 
are  the  EfFeds  of  God's  Anger  and  final  Abdication 
of  us. 

Obferve  how  eminent  an  Inftance  of  thefe  Changes 
we  have  in  the  Man  after  God's  ownHeart^    When  t\\Q 
Grace  and  Favour  of  God  was  lifted  up  upon  him,  his 
pr        ^        Mind  was  exalted  proportionably  :  In  my 
•'*       '    '        Profperitjy  I jaidylfkallnever  becaft dowJti 
thoUi  Lord,  of  thy  Goodnejs,  hafi  nii^ide  my  Hill  fo  ftrong^ 
When  this  Favour  was  withdrawn,  he  confefles  the  Con- 
fequence  of  it,  the  deep  and  heavy  Impreflion  it  made 
upon  his  Spirits,  Thoti  didfl  turn  thy  Face 
^*         from  me,  and  I  tvas  troubled^  But  yet  this 
Troubk,  fharp  and  fcnlible  as  it  was,  did  nor  fink  down 
into  Defpair^     His  Remedy  was  Prayer, 
*  T%en  cried  I  unto  thee  O  Lord,  and  got  me 

to  my  Lord  right  humbly.  And  how  fuccefsful  this  Ap- 
plication proved,  himfelf  declares.  The  Lord  heard  me^ 
and  had  Mercy  upon  me  ;  thou  haft  turned 
my  Mourning  inte  Dancing,  thou  haft  put  off 
my  Sackloth  and  girded  me  roith  GUdnefs^  Now,  if  thele 
Sorrows  were  thj  Portion  of  thofe  bright  Patterns  of 
Piety ;  if  God's  dearly  beloved  Children  and  faithfiillefc 
Servants,  have  notlivcdconftantly  under  hispro.^irious 
Smiles;  If  Men  of  fo  exalted  Virtue  were  yet  differently 
affeded  ,  as  they  ^q\i  differenr  Difpenfations  oF  Provi- 
dence toward  them  ;  what  are  we  poor,  we  weak,  de- 
ferrl'jfs  Wretches,  char  we  fhould  exped:  to  be  exenr^rcd 
from  Troubles  ?  What  is  Our  Zeal  in  comparifbn  of 
Theirs,  that  we  fhopJd  hope  ro  have  it  always  warm, 
alw^iys  gay  ?  What  have  we  alone  ro  confine  the  kindly 
Influences  of  that  Spirit,  and   fecure  them  conftant  to 

n  1    ...  ^        ourselves,  which   even  ro  thofe  that  rife 
John  ui.  8^  J  •  •    L  A  J  J 

f  and  improve  ir  bm,  goe^  and  comes^  and 

bbr^sonly  rohere  andrvhen  it  lificthf  And  therefore  feh 

takes 


BOOK  II.  t)f  Jchs  Chrift.     loi 

taJces  notice  of  it,  as  a  Face  common  to  all  Manldnd,, 
that  God  does  nor  fb  magnify,  or  fet  his  «  /   .. 
Heart  upon  any  one  among  them,  but  that '  ^  ^^^*    '  *  ^  * 
he  vijitshim  every  Morning,  and  tries  him  every  Moment^ 

Where  therefore  can  we  fa£4y  place  our  Confidence, 
except  in  the  Grace  and  Mercy  of  God  only?  All  others 
Comforters  are  miferable*  The  Company  and  Exhor- 
tation of  Religious  Men,  The  tender  and  affedionate 
Advice  of  Dear  and  Faithful  Friends,  The  Entertain- 
ment of  good  Books,  The  moving  Strains  of  pious  Elo- 
quence, The  heavenly  Raptures  of  Pfalms  and  Hymns, 
All  thefe  Adminifter  but  very  poor  and  ilender  Reliefi 
to  aflwagc  the  Anguilh  of  our  Mind,  or  but  fb  mucft 
as  to  divert  and  deceive  our  Pain  ;  if  God  withdraw 
his  Confolations,  and  leave  us  to  the  defolate  Conditi- 
on of  merely  Human  Hclps^  Then,  as  our  laft  and 
beft  Refuge,  we  muft  fly  to  God;  humble  ourfelves 
under  his  mighty  Hand  ;  fubmit  to  what  he  lays  upon 
us;  acknowledge  hisGoodnefs  even  in  our  Sufferings; 
and  be  content  to  fuffer  ftill,  fo  long  as  he  (qqs  fit ;  for 
he  will  not  fee  fit  to  continue  his  Difpleafure  for  ever^ 
but  will  revive  the  Contritca  and  axalt  the  Humble  ia 
due  time. 

I  never  yet,  to  the  beft  cf  my  Remembrance,  met 
with  any  remarkably  Good  Man,  who  had  not,  at  fome 
time  or  other,  fallen  into  thefe  Difcomforrs ;  and  lan- 
guilhed  under  the  Apprehenfion  of  God's  Difplea^- 
fure,  or  the  Abatement  of  his  own  Zeal*  Nor  was 
it  ever  defigned,  that  any  Man  in  this  Life  fhould  ar- 
rive at  fo  exalceda  State  of  Holinefs,  and  abfolute  Safe- 
ty, as  not  to  be  {bmetimes  tempted*  Though  this  hap- 
pens at  very  different  times  :  For  fbme  have  their  Tri- 
als in  che  beginning  of  their  Converfion,  which  are  re- 
fervedfor  Others  to  their  latter  and  more  perfedDays^ 
It  feems,  the  fublime  and  rapturous  Contemplations  of 
God,  are  a  Bleiling  too  precious  for  thofe*  who  have 
.HOC  firft  endured'  fome  Trouble  of  Mind,  to  qualify 
G  4    '  theni 


102  Of  the  Imitation  bookII^ 

thein  for  (o  excellent  a  Reward.  Well  then  may  we 
Rejoice  in  thefe  Temptations,  which  are  ordained  cer- 
tain Forerunners  of  more  abundant  Grace?  and  Signs  of 
thofe  unspeakable  Confolations  and  Delights,  which  are 
teferved  for  them  that  have  approved  themfelves  Faith- 
..  fiilL     For  not  him  that  is  excufed  from 

icev^  1 .  7*  Fighting,  but  to  him  that  overccmeth  by 
driving  courageoufly,  and  endureth  to  the  end,  rvill  I 
give  to  eat  of  the  Tree  of  Life, 

Moft  wifely  therefore  are  thefe  Viciflitudes  of  Pfo* 
(perity   and  Adverlity  appointed  for  the  Improvement 
of  our  Piety  and  Virtue^     Were  our  Troubles  without 
Intermiflion,  no  Flelli  could  be  faved  ;  and  therefore 
Godfoftens  and  rewards  them  with  inward  and  heaven- 
ly Comforts,  that,  fo,  aflifted  by  his  Grace,  and  en- 
couraged by  his  Favour,  we  may  be  able  to  bear  up 
againft  our  Iharpeft  Trials^     But,  were  that  Grace  and  ' 
Favour  conftant  too,  we  fhould  be  immoderately  exalted 
with   our  Performances,  and  impute  the  Bleffings  of 
God  to  our  own  Merit.     And  therefore  the  Returns  of 
Affli<5tion,  and  Spiritual  Defertion,  are  convenient,  tQ 
prevent  or  check  our  Pride,.    They  fhew  us,  that  how 
greatly  foever  we  may  value  ourfelves,  yet  we  are  not 
U>perfe6l:,  but  that  we  deferveto  fuffer;  and  the  Good 
we  jKceive,  we  receive  not  of  Debt,  but  of  LiberaHty 
and   rree  Grace.     Miftake  not,  Man,  the  Devil  never 
fleeps.     Fie  always  watches  for  an  Oportunity  to  af- 
{ault,  and  work  thee  Mifchief,  The  Flefh  is  not  utter- 
ly dead,  nor  its  Appetites  and  Pailions  fo  totally  extind, 
but  that  every  frefhObje(5t  will  awaken  them  into  Luft. 
Be  Thou  therefore  awake  too,  and  prepare  every  Day 
for  fome  new  Confli6fc  :  Speak  not  Peace  to  thyfelfi 
when  befet  on  every  fide  with  numerous  and   reftlefs 
Enemies  ;  for  wretched  is  thy  Cafe,  if  their  Violence 
be  fuffered  to  bear  thee  down,  or  their  fubtle  and  wake- 
&1  Malice  furprize  thee  into  Sin^ 

CHAP. 


Jl     ■  '  

BOOK  II>  g/^Jefi^is  ChrifL     lO^ 

C  H  A  p.  X. 

Thankfulness  for.Go^s  Mercier^ 

MAN  is  born  to  Trouble  as  the  Sf corks  fy  upward i 
and  doft  thou  refule  the  Condition  ofNacure* 
by  hoping  to  be  exempted  from  Labour  n  , 
and  Suffering  ?  Confider  this,  and  apply  '  *  * ' ' 
thyfcif  vigoroufly  to  Patience,  as  a  moft  neceflary  Vir- 
tue ;  and  learn  to  bear  the  Crofs,  as  the  Bufinefs  thou 
art  created  for*  For  this  will  much  better  become  a 
finful  Creature,  than  to  depend  upon  Comforts,  which 
thou  deferveft  not,  and  Pleafures  which  belong  not  to 
thee.  Could  even  the  Worldly-Minded  be  (ecure  of 
Spiritual  Joys  without  Interruption,  he  could  not,  in 
'  agreement  with  his  own  Principle,  but  be  paiHonately 
(fond  of  them,  as  yielding  more  fubftantial  Satisfadlion, 
than  all  External  and  fenilial  Delight.  For  what  Com- 
parifon  can  there  be  between  thofe  Pleafures,  which 
are  attended  with  Shame,  or  Deceit  ;  and  thofe  which, 
are  folid  and  durable,  void  of  Reproach  and  Indecen- 
cy, the  Fruits  of  Virtue,  and  the  fpecial  Gift  of  God 
to  chafte  and  heavenly  Souls  ?  This  then  where  Epicu^ 
rifm  indeed,  were  this  to  be  attained  and  preferved  by 
any  the  moft  affiduous  Care  of  ours.  But  that  which- 
renders  even  thefe  Joys  lefs  fenfible,  and  l^fs  eagerly 
defired,  is,  that  they  are  the  Free  Gift  of  God,  whey 
both  difpenfes  and  withdraws  them  as  himfelf  (tts  fity 
and  frequently  fufpends  the  Flappinefs  they  bring,  by  . 
ftrong  and  fevere  Trials.  For  we  are  in  a  State  of  con- 
tinual Difcipline  and  Warfare,  and  our  Conflidls  muft 
return  very  thick  upon  us,fo  long  as  we  remain  in  fuch 
a  State. 

Nor  are  thefe  Difficulties  from  the  Malice  of  our 

Enemies  only,     but  we   ourfelves  contribute  to  our 

own  Mifery,  ^d  obftrudt  the  more  liberal  Communi- 

C  ^  caticjtis 


•    ",  -rr-- I  m  ■■ 

104  Of  the  Imitation  book  11. 

cations  of  Divine  Grace  and  Comfort,  by  affeding  a 
miftaken  Freedom,  and  extravagant  Conceits  of  our  own 
Strength  and  Goodnefs^  The  Bounty  of  God  is  ad-* 
mirable,who  fupports  us  with  the  inward  Satisfadions 
©f  his  Spirit ;  but  the  Folly  of  Man  is  prodigious,  who 
6.ots  not  difcern,  and  thankfully  acknowledge,  that  all 
his  Abihty  to  do  well  is  imparted  by  a  higher  Hand*. 
If  then  the  G'l^ts  of  Heaven  are  diftributed  to  us  more 
sparingly  than  we  wilh  or  expedb,  we  lefTen  their  Pro- 
portions, by  not  being  duly  qualified  to  receive  them ; 
And  qualify 'd  we  cannot  be,  while  ingrateful  to  the 
Author,  and  negligent  to  improve  all  we  receive  to 
the  Giver's  Praife  and  Honour.  For  he  who  hath  and 
ufeth  Grace  aright,  does  by  that  very  A6t  incline  God 
to  give  more^  And  firom  the  Proud  unthankful  Neg-* 
ledters  of  the  Favour,  even  what  they  had  is  taken  a- 
way,  and  added  to  the  Portion  of  the  Humble  and  Di-= 
ligent  ;  thofe  who  are  duly  fenfible,  from  whom*  and 
to  what  Purpofes,  they  have  it. 

Might  I  be  allowed  to  chufe  my  own  Lot,  I  fhould 
think  it  much  more  eligible  to  want  my  Spiritual  Com- 
forts, then  to  abound  in  thefe  at  the  Expence  of  my 
Humility,  No,  let  a  Penitent  and  Contrite  Spirit  al- 
ways be  my  Portion,  and  may  1  everfo  be  the  Favou- 
rite of  Heaven,  as  never  ta  forget  that  I  am  Chief  of 
Sinners.  Knowledge  in  the  Sublime  and  Glorious  My- 
fteries  of  the  Chriftian  Faith,  and  Ravifhing  Contem- 
plations of  God  and  a  Future  State,  are  moft  deiirable 

^  ^...  Advantages  ;  bur  ftill  I  prefer  Charity 
"  Kvhich  edtfieth,  before  the  highefl;  in  cell  e- 
d:aal  Perfections  of  that  Knoroledge  rohich  pujfeth  uf^ 
For  every  thing  which  is  high,  is  not  therefore  ho- 
ly* Many  Meats  :^re  agreeable  to  the  Palate,  which 
are  not  conducive  to  Health  ;  and  thofe  Gifts,  which 
are  firft  in  our  Eflcem,  do  not  always  recommend 
us  mod  to  God*  Thofe  Spiritual  Advantages  are 
certainly  bed  for  us,  which  increafp  our  Mpciefty, 
>  and 


BOOK  II.     ofjefm  Chrift.  105^ 

m  '  '  ■         I      ..  ,  ,  m 

and  awaken  our  Caution,  and  difpofe  us,  to  fufpedt, 
^nd  to  deny  ourfelves.  And  therefore  it  is  an  Argu- 
ment of  Wifdomin  God,t©  recal  his  Gifts  fometimes ; 
as  well  as  of  his  Goodnefs  to  impart  them  at  others  ; 
that  by  the  Lo(s  of  what  wc  had,  we  may  experimen- 
tally find  our  own  Impocence  ;  confefs  and  feci  our 
Wants  ;  and  know  to  whom  the  whole  Glory  of  all 
that  is  excellent  in  us,  does  of  right  belong.  Deal 
.  juftly  then  in  this  Matter :  Reader  to  God  the  things  that 
are  God's,  and  take  to  thyfelf  what  is  properly  thy 
own :  To  himj  the  Thanks  for  his  Grace,  nay,  for  the 
very  Power  of  ufing  them  aright  ;  To  thyfelfi  the 
Shame  and  Condemnation  of  having  ufed  then!  no  bet- 
ter :  And  know,  that  His  is  the  Hon  on  r  for  all  thou 
haft  done  well.  Thine  only  the  Blame  and  juft  Punifh-> 
mentfor  all  thou  haft  doneamifs^ 

Sit  down  in  the  loweft  Place,  and  then  fhalt  thou 
with  Honour  be  promoted  to  the  higheft  ;     j    i      • 
for  the  loftier  the  Building,  the  deeper  ^ 

muft  the  Foundation  be  Iaid«  The  higheft  in  God*s 
Efteem  are  meaneft  in  their  own  ;  and  their  Excellence 
confifts  in  the  Meeknefs  and  Truth,  not  in  the  Pomp 
and  Oftentation  of  Piety,  whic  affedts  to  be  fcen  and 
admir'd  of  Men*  The  repofin^^  our  Hop  and  Truftin 
God  alone  is  the  moft  efFeCtual  Prevention  of  Vanity 
and  Infolence ;  and  afcribing  to  him  all  our  Virtues  and 
Attainments,  is  inconliftent  with  coveting  the  Praife  of 
Men.  ForfuchPerfbns  are  concerned  to  approve  their 
Ad-ons  to  God  only  ;  and  labour  to  advance  his 
Glory,  as  the  chief  and  only  thing,  which  ought  to  be 
magnified  in  all  that  is  pious  and  commendable,  ia 
the mfelves  and  every  Good  Man^ 

Receive  then  a  little  with  due  Senfe  of  Gratitudq, 
thus  thou  fhalt  obtain  more.  The  Gifts,  which  others 
efteem  meaneft  and  moft  contemptible,  confider  a? 
the  Gifts  of  God,  and  let  this  raife  their  Value  in  thy 
^fteem.    For  indeed  every  thing  ought  to  be  efteemed, 

which 


m: :  — - —  m 

io6  Of  the  Imitation  bookIK 

which  is  a  Mark  of  his  Favour,  who  is  the  fupreme 
Lord  of  all*  Even  Stripes  and  Punifhments  from  his 
Hands  fhould.  be,  not  only  {iibmitred  to  with  Patience* 
but  received  with  humble  Thanks  :  fince  his  Rod  is 
intended  'for  our  Good,  and  no  Difpenfation  of  his 
Providence  is  without  its  profitable  and  wife  Defign* 
If  then  thou  value  the  Grace  of  God,  and  defire  to 
keep  it,  be  thankfull  when  he  gives  ;  be  refigned  and 
patient  when  he  takes  away  ;  pray  fervently  and  fre- 
quently for  the  Returns  of  his  Favoun  and  let  not 
thy  own  Pride  or  Gareleflhefs  provoke  him  to  with'- 
draw  it» 


C  H  A  P,  XL 

Of  Loving  Chrift  in  ABiBion^ 

MANY  wc  find  polTefs'd  with  ftrong  Deiires  of 
Chrift's  Heavenly  Kingdom,  and  eager  of  reign- 
ing with  him  there  ;  but  few,  who  are  in  love  with  his 
Crofs,  and  content  to  fiifTer  with  him  upon  Earth.  The 
Grace  and  fweet  Confolations  of  his  Spirit  charm  and 
draw  us,  but  Afflidlions  drive  us  away  from  him. 
When  he  invites  Men  to  fit  down  at  his  Table,  the 
Gueftscome  crowding  in  apace :  but  if  he  call  us  after 
him  into  the  Wildernefs,  to  Faft  and  Pray  with  him, 
he  calls  in  vain,  and  goes  alone.  The  Breaking  of 
Bread  is  what  all  of  us  like,  but  the  Drinking  of  his 
Bitter  Cup  we  are  fhamefully  averfe  to^  We  read  the 
Hiftory  of  his  Life,  and  perufe  his  Miracles  with  Re- 
verence and  Delight,  for  thefe  were  full  of  Mercy  and 
Relief  to  wretched  Men  ;  but  when  he  comes  to  the 
Tragical  Circumftances  of  his  dolorous  Pafiion,  and 
bitter  Death,  we  either  fhut  our  Books,  or  read  the  me- 
lancholy Story  with  Coldnefs  and  Indifference.    Very 

hardly 


1*—     I         I      I  II -    I  I  ■  IW 

BOOK  II.   ofjefus  Chrift     107 

iiardly  perfuading  ourfelves,  that  in  tl^is      p  .  •• 
fart  he  hath  left  us  an  Example,  that  we  •    ♦      ♦ 

jhould  follorv  his  Steps,     Such  was  the  Behaviour,  not  of 
the  Multitudes  only,  but  of  his  own  Difciplestoo  here- 
tofore, who  throng'd  into  his  Hofanna's  and  his  Preach- 
ing ;  but  when  he  was  apprehended,  and  treated  as  a 
Makf^OiOT,  all  forfook^  him  and  fied.    And     j^atth  xxi. 
fuch  is  the  Behaviour  of  all  thofe  Chrifti-    y^l^  xviii. 
ans  ftiil,  who  ferve  him  Chearfully,  while 
Things  go  well  with  them,  and  magnify  his  Mercy,  fo 
Jong  as  they  tafte  his  Goodn  efs;  but  draw  back,  when 
Afflidtions  approach,  and  if  he  hide  the   Brigtnefs  of 
his  Face,  fall  into  wretched  Dejedions  and  Deiponden- 
cy  of  Mind^  and  are  provoked  to  Impatience  and  Mur- 
muring, and  lad  Complaints. 

Methinks  we  might  find  Charms  and  Engagements, 
many  and  powerful,  which  fhould  unite  our  Souls  and 
Affedions  to  the  Bleffcd  fefas,  from  what  he  k  in  Him- 
felf,  not  from  what  he  is  to  Us  >  without  any  Refped 
of  our  own  privat  Intereft,  and  the  prefent  Advan- 
tages we  receive  from  him^  This  would  confirm  and 
toot  us  faft  in  Lcve^  and  Praife,  and  Gratitude  ;  be- 
yond the  Power  of  outward  Calamisies,  or  inward 
Anxieties  of  Mind,  to  fhake  and  divert  us^  Then 
fhould  we,  with  thofe  Holy  Men,  even  think  it  good 
and  thank  God  that  we  have  been  in  Trouble,  and 
though  he  fhfild  Jla^  us,  yet  fhould  we  ftill  delight  and 
trujl  in  him ^ 

O  !  Could  we  once  but  get  above  this  mercenary 
Difpofition  ofpropofing  Interefl:  and  Gain  in  allwcdo, 
and  love  our  BlelTed  Lord  for  his  own  fake  how  noble 
would  be  the  Fruits  of  ib  generous  a  Principle  ?  And 
indeed,  how  can  we  pretend  ro  love  him,  when  we 
only  love  ourfclves  ;  and  pay  Obedience  to  his  Com- 
mands not  out  of  Regard  to  /?/j  Authority  and<?;/r  Ob- 
ligations, nor  from  a  Defire  to  plcafe  him,  bur  purely 
to  promote  our  own  Advantage  ?  For  where,  among 

the 


io8  Of  the  Imttation  book  li* 

the  many  Millions  who  profe(s  to  be  Zealous  Chri- 
ftians,  where  is  the  Man  that  woiilti  beconrcnc  toferve 
God,  as  his  Maker  and  rightful  Lord,  had  lie  no  Ex- 
pedation  of  Reward  from  him  ?  Nay,  who  almoft  is  fo 
ipiritual,  To  reiined,    as  that  Poverty  of  Spirit  recom- 
mended and  blefled  by  our  Saviour,  requires  wefhould 
be,  that  is,  Rclign'd  as  to  all  Temporal  Enjoyments, 
and  well  fatislied  to  perfevere  in  our  Duty,   and  not  to 
think  our  Mafter  hard,  tho'  he  fhould  even  ftrip  us 
bare  of  all  thofe  Comforts,  which  are  ufually  the  En- 
couragements of  Piety  and  Virtue  ?  This  is  a  Temper 
rarely  to  be  met  with ;  fuch  a  Generofity  and  Greatnefs 
of  Spirit,  as  Crowns  and  Kingdoms,  nay,  the  whole 
£a(lern  World,   were  wifely  given  in  Exchange  for. 
For  this  is  the  Perfection  of  Love;  a  Virtue  fo  exalted:,- 
that  no  other  Part  cf  Religion  is  to  be  named  with  it,< 
A  Man  may  bellow  all  his  Wealth  upon  the  Peor?'  and 
be  never  the  begjcr^     He  may  chaftife  and  mortify  his 
Flefh  and  fenfual  Appetite,  with  all  the  Severities  of 
them  eft  exemplary  Penitence,  and  yet  this  is  but  alow 
and  little  Excellence  in  comparifon^     He  may  attain  to 
the  higheft  and  cleareft  knowledge  in  the  Myfteries  of 
Religion,   but  ftill  he  is  infinitely  fhort^    His  Virtues 
may  be  bright  and  exemplary,    his  Devotion  fervent 
and  conftant,  his  Meditatioiis  ravifhmg  and  divine: 
All  thefe  ai^  valuable  Gi^ts  ;  but  there  is  ftill  cnc  Ex- 
cellence behind,  more  valuable,  more  neceflary   than  all 
the  reft;  and  that  is>  being  able,  after  having  renoun- 
ced all  the  World  befides,  to  renounce  himfclf  for  the 
fake  o^  his  Lord  ;  to  devote  al]^f  is  or  can  do,  fo  en- 
tirely to  his  Service,  as  robe  contint  with  every  thing ; 
rt)  ftndy  his  WilL  his  Pleafure,  his  Glory  in  all  things, 
and  roconfulthisown  in  nothirg  :  And  when  he  harh 
fairhii.Tlly  and  diligently  perform'd  all,  which  he  Ivhew 
it  became,  and  was  expected  from  1  im  to  do,  to  efteem 
rJl  this  of  no  confideration,  and  account  that  he  hath 
dene  nothings 

Others 


^«  '    '"  '  '  "  "  '■  II—. 

bookII*     o/"  Jelus  Chrift.  109 

Others,  nodoubr,  will  have  quite  diifercnt  Notions 
of  bim^  They  will  fee  aiid  admire,  publifh  and  extol 
his  Virtues,  but  ftill  their  Commendations,  tho'  never 
Co  profufe,  never  fo  juft,  will  not  have  any  influence 
upon  his  Judgment;  nor  tempt  him  to  fwerveone  whit 
from  that  Opinion,  which  Truth  itfelf  hath  directed 
us  to  in  this  Cafe,  When  ye  have  done  all  j^  j 
that  is  commanded  you^  [ay i  We  are  u»pro-  ^        * 

fit  able  Servants,     He  will  not  think  that     -p^  , 
Complaint  of  the  Prophet  beneath  him,       •'  * 

/  am  poor  and  de folate  ;  when  yer  in  truth 
among  mortal  Men  none  is  more  wealthy,  none  more 
happy,  none  greater  and  more  powerful  than  he,  who 
in  a  true  Chriftian  Humility,  thinks  himfclf  moft  hclp- 
le(s,  moft  infirm,  moft  miferable^  In  a  word,  none 
more  honourable  in  God's  Eyes,  than  he  who  is  vileft 
and  mcft  defpicable  in  his  own» 


C  H  A  P.  XII. 

The  ReafonabUnefs  of  taking  up  (mr  Crofs. 

\^j  Hen  Jefus  thus  deferibes  the  Condition  of  oui: 
▼  ▼      being  owned  for  his.  If  any  Man  roill  be  mj 
Difciple,  let  htm  deny  himfelf  and  take  up     j^^^^f^^^-^ 
his  C'rofii  and  follow  me  ;  the  Generality  * 

of  Men  are  apt  fo  cry  out  with  thofe  in  the  GofpeJ  up- 
on another  Occafi  on,  T^/j/j^W/s^i'-*;'/;?^,     alm- 
ond who  can  bear  it  ?  But  oh  !  that  fuch     ' 
w^ould  ferioufly  confiderjhow  infinitely  more  terrible  and 
confounding  that  Sentence  will  be,  which  their  angiy 
Judge  fliall  pronounce  in  Thunder  at  the  laft  Day ;  and 
how  thofe  Ears,  which  are  too  foft  and  tender  to  bear 
This,  will  then  be  able  to  endiire,a  Go  ye     ^,  aaLyyv 
utrfed  into  everUfiing  Fire  prepared  for  the 

Devil 


no   Of  the  Imitation  book  iir 

T>eviland  his  Angels,  Ah  J  how  abfiird,  how  fenf  elefs  is 
ir,  not  to  harden  oiirfelves  at  prefent,  and  chearfully 
embrace  a  Command,  which,  tho'  attended  with  fome 
fhortUneafinefs  now,  fhonld  yet  be  welcome  to  us,  be- 
caufeit  will  give  us  Boldnefs  in  the  great  Day  of  Trial; 
and  by  impolmg  Tome  fhort  and  very  tolerable  Pains, 
be  our  Security  againft  Torments  infiipporrable  and 
eternal  ?  For  when  our  Lord  Ihall  come  to  judge  the 
World  with  terrible  Pomp,  the  Crofs  fhall  bedifplayed 
and  hfred  high  in  Heaven.  This  thing  now  fo  much 
abhorred,  fo  full  of  Shame,  fhal  then  be  a  Banner  of 
Triumph  ;  and  they  who  have  fought  under  \t  here, 
and  followed  the  crucified  Captain  of  their  Salvation, 
in  a  Life  of  Humility  and  Sufferings,  fhall  ilock  to  it 
«s  their  proper  Standard,  and  enter  with  their  glorious 
Leader  into  his  Joy  and  Kingdom^ 

Why  fhould  we  then  boggle  at  tliat  Crofs,  which 
leads  diredly  to  a  Crown  ?  Why  thus  obftru(a  our 
Happinefs,  by  rcfu/ing  that  which  heals  biit  fpiritud 
Infirmities,  guards  us  againft  our  worft  Enemies,  fills 
us  with  heavenly  Camforts,  brightens  our  Virtues, 
and  fupports  us  with  affured  Hopes  o(  unconceivable 
and  everlafting  Blifs  ?  Remember  thy  great  Mafter  and 
f-xample,  bearing  his  Crofs,  dying  upon  his  Crofs^ 
that  thou  hereafter  mighteft  not  difdain  to  bear  it  for 
thine  own  Advantage,  when  he  for  thy  fake  hath  born 
ic  before  thee.  For  if  rve  die  with  him,  rve  fhall  alfo 
^yjirn.ix  ^^'^^  with  him  ;  ifweftfffer  with  him,  we 

Mark  viii.       {^'^^^  ^^fi  reign  with  him  ;  hut  if  we  deny 

himy  and  are  afham'd  of  this  Punifhment, 
he  will  alfo  deny  and  be  afhamedof  us,  and  fbut  us  out 
of  his  Glory^ 

Confider  that  thy  all  depends  upon  Suffering  and 
Dying,  This  is  the  Sum  of  thy  Duty,  this  the  Source 
of  chy  Happinefs,  God  hath  ordained  no  other  way  of 
Gal.v.'ZA.        bring'ng  us  to  him felf  except  that  one  of 

d}'i^^  daily  ;  and  crncifying  the  Flejh  with 

its 


BOOK  II.     ofjehs  Chrill:.   m 

jrs  Aff'eBions  and  Lufls^  In  this  all  the  Difpenfations 
of  Providence  confpire;  For,  what  Courfe  foever  you 
take,  which  way  foever  you  turn,  how  prudently  fo- 
ever you  contrive,  the  Grofs  is  fure  to  meet  you  every 
ivhere^  And  that  which,  willingly  embraced,  woultl 
prove  your  Safety  and  Virtue,  is  fure  to  be  your  Por- 
tion, wether  you  will  or  not.  Bodily  Sicknefs  anjd 
Pain,  Difappointments  and  Loffes  in  your  Fortunes, 
Anguifh  and  Perplexity  of  Heart,  Difcomfort  and 
Defertions  from  God,  Injuries  and  Provocations  from 
Men,  and  which  is  worfe  than  all,  Difpleafure  and 
Difcontent  at  }ourfelf  >  One  or  more  of  thefe  will  be 
perpetually  exercifmg  your  Patience  ;  and  fo  long  as 
God  (^ti  fit  to  continue  you  iti  this  State  of  Mortality 
and  Difcipliney  'tis  vain  to  hope  you  ihall  be  exempted 
from  theni^ 

For  God,  in  his  great  Wifdom  and  Goodnefs,  ap- 
points  us  to  Tribulation  >  and  damps,  or  withdraws 
our  prefent  Comforts,  that  we  may  learn  to  love  and 
value  Him  and  Heaven  the  more,  to  acknowledge  our 
Depehdarice  upori  his  Bounty,  be  made  fenfible  of  our 
own  Impotence,  and  grow  wifer  and  more  humble  by 
Afflidtions".     By  x\iz{t  we  are  taught  to' underfland  and 
value  the  fufferings  of  Chrift,  of  which  we  (houldhave 
but  a  very  cold  ancf  irriperfedt  Idea,  did  nor  our  own 
Experience  teach  us  what  it  is  to  fuffer.-     And  the 
greater  Conformity  to  his  Image  our  Trials  work  us 
up  toy  the  clearer  and  more  aff ecStirig  Senfe  we  have  of 
his  infinite  Condefcerition*     Avoid  the  Crofs  then  we 
cannot,   becaufe  we  cannot  run  away  from  ourfelves* 
nor  ceafe  to  be  Men  ;  and  therefore  what  we  cannot 
avoids  we  muft  make  it  our  Endeavour  patiently    to 
endure  and  render  that  which  would  otherwife  be  our 
Tonticnt,  an  Inftrument  of  Virtue  here,  and  of  Glory 
hereafter. 

Now  this  is  flill  in  your  own  Power.     For   They 

ti^ho^  fuflain  thgir  Crofs,  Ihall  lijvewife  be  fuftaincd  by 

H  tt 


^ : — ■« 

112   Of  the  Imitation  bookII. 

it  in  return,  and  all  their  Pains  largely  rewarded  in  their 
proper  Time  and  Place^  But  this  Life  is  not  that  Time 
and  Place  /  and  therefore  we  muft  be  content  to  labour 
now,  and  expert  our  Recompence  hereafter.  But  if  we 
bear  with  Murmuring  and  Grudging,  what  bear  wc 
inuft;  we  do  bur  gall  our  Shoulders  with  the  Yoke, 
and  render  that  a  heavy  unprofitable  Load,  which 
might  be  fruitful  and  glorious.  Ifwecafl:  off  one  Bur- 
then, we  are  imediately  purfued  and  oppreiled  by 
another  ;  and  inftead  of  Afflidton,  full  of  Hope  and 
Humility,  draw  upon  curfclves  that  moft  intolerable 
of  all  Burthens,  Guilt  and  Defpair. 

Why  fhould  you  entertain  an  Imagination  (o  vain,  as 
that  of  being  made  an  Exception  to  all  Mankind?  Pro- 
duce me,  if  you  can,  one  lingle  Inftance  in  the  whole 
Catalogue  of  glorified  Saints,  who  pall'ed  this  Vale  of 
Tears  without  his  Portion  of  Mifery.  Even  Jefus  Chrifi: 
liimfelf,  our  great  Lord,  tho'  God  as  well  as  Man,  yen 
lived  a  Lii<;  of  Trouble,  and  none  was  ever  fo  truly  a 
If  hV"  ^"^^^  ^^  Sorroyvsy  cr  fo  intimately  acquaint- 
i    ,       .  *       ed  ro'th  Grief,    Himfclf  hath  told  us.  That 

^         *       it  behoved  him  thus  to  frjfer,  and  to   rife 
again  the  third  Daj,  and  fo  to  enter    into  his  Glory. 

And  if  this  v»'as  the  Way  neccflary  for  Chrifi:  himfelf 
to  afcend  to  the  Throne  of  God  by,  we  muft:  not  pre- 
fume  to  hope  for  a  fmooth  and  eafy  Pafiage  thither. 
His  whole  Life  washttk  di^  but  one  continued  Crofs, 
a  Chain  of  Sufferings  drawn  out  to  the  lenghth  of  fo 
many  years.  And  do  We,  who  profefs  to  tread  in  his 
Steps,  expcd:  a  Life  ofSoftncfs  and  Eafe,  andPleafure? 
No,  no,  fond  Man,  exped  nothing  but  Trouble.  This 
thou  may 'ft  depend  upon,  for  it  will  never  difappoint 
thee.  It  is  not  only  the  Condition  of  thy  Happincfs  as  a 
Man.  Fpr  Mortality  is  befet  on  every  fide  with  Crof^ 
its,  and  expofed  to  fufFering  every  Moment.  And 
thouj^^h  chefe  be  both  the  Punifhment  aiid  'the  Remedy 

fox- 


BOOK  1 1 .       ?f  Jf  ^  Chrifl     I ;  3 

for  Sin,  ver  may  we  nor  imagine  that  they,  who  arc 
moft  carefiil  to  prefcrve  themfclves  from  Sinning,  are 
in  rhe  Came  proportion  excn fed  from  Suffering.  For 
frequently  the  bcft  Men  undergo  the  fcvereft  Trials; 
and  the  better  they  are,  the  tenderer  and  more  painful 
Scnfe  they  have  of  them^  For  the  fervent  Love  and 
Defire  of  a  better  Country,  their  proper  and  eternal 
Home,  renders  the  prefent  Pilgrimage  and  Banilhment 
mere  tirefbme  and  affliding. 

Bur  yetthefe  Calamities  are  no  juft  Reflection  upon 
the  Wifdom  and  Goodnefs  of  Almighty  God  ;  for  as 
he  appoints  the  Rod  in  his  Mercy,  fo  does  he  likewife 
fiirnifh  his  Servants  with  mighty  Coniblations  and 
Supports,  (iiitable  to  their  Circumftances*  And  they, 
uho  fubmit  to  the  Crofs  as  becomes  them,  reap  large 
and  glorious  Fruits  by  {owing  in  Tears*  The  Burthen 
of  their  Miferies  is  lightned,  by  carting  their  Care,  and 
repoling their  Truft>  upon  one  who  hatha  tender  Carp 
for  them*  And  the  more  the  outward  Man  is  weak- 
ened and  opprefled,  the  greater  Strength  and  Grace 
they  feel  in  the  inner  Man*  Nay  fuchis  their  Defire, 
fuch  the  Satisfadion  of  being  conformed  to  the  Image 
of  Chrifl  ;  that  good  Men  oftentimes  would  not  fo 
much  as  wifh  to  be  freed  from  thofe  Miferies,  in 
which  the  lefs  difcerning  part  of  the  World  are  apt  to 
think  the  very  Extremity  of  Unhappinefs  to  confifl. 
For  thefe  better  inflrudted  Souls  have  a  farther  Pro- 
Iped,  and  can  foften  all  their  DiftrefTes  by  this  Con- 
lideration  /  that  the  more  they  endure,  the  purer  and 
more  refined  they  are  from  Sin,  and  the  more  accept- 
able and  dear  they  become  to  God*  It  is  true,  this 
Confideration  is  not  the  Effcd  of  any  Strength  or 
Wirdom  merely  human,  but  the  Produd  of  divine 
Grace^  •  This  fometimes  gains  fo  abfolut  a  Conquefl 
over  natural  Inclinations,  and  exalts  Flefh  and'Senfc 
to  fo  high  a  degree  of  Refignation  and  Pcrfe^ion,  that 
whatj  ai  Mcii  wc  cannot  but  decline^  and  have  vio- 
H  A  lent 


«•— ■"  ......  III! 

114  Of  the  Imitation  bookII 

lenr  Avexfions  to,   as  Chriftians   we  concentedl/  em- 
brace, and  are  entirely  fatisfied  with. 

When  therefore  we  feel  in  our  Selves,  or  obferve 
in  others,  a  Zeal  fo  powerful,  fo  noble,  as  rxot  only 
to  bear,  but  even  to  love  and  DeHght  in  the  Crofs ; 
When  we  vanquifh  and  bring  into  abfolute  Subjedfcion 
thefe  Bodies^  and  their  Appetites,  by  a  long  painful 
Courfe  of  rigorous,  and  voluntary  Severities  ;  When 
we  induftrioufly  avoid  Honours  and  Wealth*  bear  In- 
juries and  Infamy  contentedly,  defpife  ourfelves,  and 
even  delight  to  be  defpifed  by  others  ;  When  we  en- 
tertain the  fharpeft  Misfortunes  with  Conftancy  and 
Temper,  and  are  fb  perfcdtly  dead  to  the  World,  as 
no  longer  fo  much  as  to  defire  thofe  Enjoyments  and 
Advantages,  which  recoiiimend  and  fweeten  Life  to 
Mankind ;  do  not  fuppofe  that  this  is  the  Work,  or 
falls  within  the  Compafs  of  Man  :  For  they  who  de- 
pend upon  their  natural  Powers,  or  their  own  mod 
exquifite  Philofophy,  can  never  rife  fo  high,  nor  thus 
abftrad  their  Minds  from  Matter  ahd  Senfe.  No  Prin- 
ciple, but  that  of  holy  Truft  and  Faith  in  God,  is  ca- 
pable of  fuch  divine  Operations.  This  Strength  and 
Refolution  conies  from  Heaven^  No  Force  h(^  thaA 
Almighty  can  beat  down  the  Flefh,  the  World,  and 
the  Devil  under  our  Feec  ;  None  defeat  and  fet  us 
above  the  Horrors  and  Affaults  of  his  Malice  and 
Temptations  5  lefs  thail  Hisi  who  Vanquifh'd  this  old 
Serpent  upon  the  Crofs,  and  by  lb  doings  fandified 
our  Grofs  to  us  too^ 

Call  up  then  all  thy  Powers  of  Reafbn  arid  Religion : 
Remember  whom  thou  haft  engaged  to  follow,  and 
^ith  all  the  refohite  Fidelity  due  to  thy  Vows  and 
Obedience,  (tt  thyfelf  manfully  to  take  up  his  Crofs^ 
who  fubmitted  to  die  upon  a  Crofs  for  thy  Salvation. 
Prepate  and  difpofe  thy  Heart,  that  no  AfHidiori  may 
(Overbear  thee  by  furprize  ;  but,  confidering  what  in- 
finite Variety  of  Troubles  hem  dice  in,  and  wait  thee 

cverv 


■       --  '  '  "  — — n 

BOOK  II.  of]efus  Chrift.      115' 

every  where,  let  none  have  the  Advantage  of  finding 
thee  unprovided :  Were  there  a  Poflibihty  of  efcaping> 
we  might  then  be  allowed  to  contrive  Methods  of  de- 
clining our  Miferies  :  but  fince  they  cannot  be  fhifiied 
off,  the  only  Remedy  we  have  left  againfl:  them,  is 
readiness  to  fuffer.  Confider  it  is  thy  Lord's  Cup,  and 
that  he  drank  the  very  bittereft  Dregs  of  it;  confider 
it  is  he  who  gives  it ;  and  that  he  therefore  gives  itj 
that  thou  may'ft  be  Partaker  of  his  Sufferings,  in  or- 
der to  be  made  a  more  worthy  Partaker  of  his  Glories^ 
^Tis  true,  he  was  flrengthen'd  in  his  Ago-  j.  ,  *. 
nies  by  an  AngeL  fent  from  above,  nor  ^  ^ 
fhalt  thou  want  Supports  proper  for  thy  Condition* 
But  what  thefe  are,  or  in  what  Meafures  ^t  to  be  im- 
parted, our  Lord  himfelf  knows  befl ;  and  to  his  wife 
Difpofal  we  mufl  leave  it^  But  all  we  have  to  dp  our 
{elves,  is  tofecure  an  humble  and  patient  Difpofition. 
And  this  we  fhould  find  lefs  Difficulty  in,  would  wc 
but  follow  the  Pattern  our  Jefus  hath  left,  g£  enduring 
the  Crofsy  and  dejpi/tng  the  Shamey  for  the  „  »  .. 
Glory  fet  before  him^     And  what  can  re-  '      * 

commend  our  Suffering,  what  confirm  pur  Patience 
more,  than  to  confider,  that  thefe  light        _     . 
j^ffliEiions,  which  are  but  for  a  Moment,  fiall  *     * 

tvorj^  out  for  us  a  far  more  exceeding  and  eternal  Weight 
of  Glory  ?  That  Glory,  in  comparifon  of  which  they  are 
not  worthy  fo  much  as  to  be  nam'd*  A  Glory  fo  exceed- 
ing, that  if  all  the  Tribulations  incident  to  all  Mankind 
were  heape4  upon  one  fingle  Perfcn;  yec  even  fo  the 
Recompence  is  infinitely  above  what  fuch  a  Suffering 
could  pretend  to  deferve ;  and  Heaven  would  be  cheap 
and  wifely  bought,  even  at  this  vafl  Expence. 

Efleem  thyfelf  then  happy  indeed,  when  thou  canfl 
even  enjoy  thy  Sorrows,  and  find  a  fenfible  Satisfadion 
in  fuffering  for  Chrift  ;  for  this  is  in  a  Manner  to  at- 
tain Heaven  upon  Earthy  A  Happinefs,  which  no 
Man  can  ever  arrive  at,  fo  long  as  Advcrfities  bring 
H  ^  P^Jn 


1 1 6  Of  the  Imitation  book  i  t. 

Pain,  and  Difcontent,  and  fad  Oppreflions  of  Spirit; 
for  the  Soli ciriide,  and  conftant  Labour  to  avoid  Cala- 
mities, will  be  fure  CO  produce  perpetual  Difquiet, 

Suffering  and  Dying  are  not  only  neceflary  Incum- 
brances upoii  us,  but  the  beftand  mod  authentick  In- 
ftances  of  our  Virtue  and  Obedience^     It  is  the  Bufi- 
tiefs  and  Perfedtion  of  a  Chriftian  to  do  thus  daily  ; 
and  they,  who  in  good  earneft  apply  thtmfelves  to  it, 
will  quickly  find  their  Affedions  raifed.  their  Strength 
increafed,  their  Comfort  and  inward  Peace  wonderfully 
advanced*     Su  Panl^z^  wrapt  up  into  the    ^  q^^,  ^^j^ 
third  Heaven,  yet  did  not  he  boaft  fb 
much  of  this  as  of  his  Afflidions*     And 
wherein  the  uncommon  Privileges  of  this  efpecial  Fa- 
vourite   confided,    we    learn    from    the 
Mouth  of  Chnft  himfelf,  when  he  fays,  ^^s,  ix» 
/  nvi-ll  Jhew  him  how  great  things  he  mnfl 
fuffer  for  my  Names  fake.     Suppofe  then,  you  could 
be  admitted  to  his  Extafies  and  Revelations,  yet  even 
thefe,  it  is  plain  from  his  Example,  would  not  exempt 
you  from  Trouble  and  Sufi:'erings  /  For  the  more  you 
are  loved,  and  the  more  vehemently  you  love,  and  are 
defirous  to  pleafe  your   Saviour  ;  the  greater  Proofs 
of  this  kind  you  muft  exped  to  give* 

Confider  thofe  Apoflles^  who  went  away 
from  their  Perfecutors,  rejoicing  that  they     AFts  v. 
were  accounted  worthy  to  fuffer  for  the  fake 
cf  Chriji.     And  learn  from  thence  to  covet  and  valub 
the  Honour  and  Dignity  of  enduring  Pain  and  Pover- 
ty, Perfecution  and  Reproach*    For  this  would  feem  no 
mean  Preferment,  but  a  Favour  referv'd  for  thofe  whom 
God  is  kindeft  to ;  did  we  but  refied  upon  the  Gain 
it  brings  to  ourfelves,    the  Glory  to  our  Maker,  the 
Joy  to    Saints  and  Angels,  and  the  Benefit   to   our 
Brethren,    who  fhall  obferve,  and  be  encouraged  by 
our    Stedfaftnefs,    and    Patience,    and    holy   Perfeve- 
tance^    Nay,    even  the  Wicked    and  carnal  will   be 

moved 


■  'II  ■ — —  ■^^^""■— i* 

BOOK  II.  ^/Jefijs  Chrift.    117 

I  i  ■ 

moved  by  fuch  Examples.  For  there  is  To  manifefl  a 
Congruity  and  Decency,  in  fubmirting  to  any  Adver- 
(ides  which  ir  fhall  pleafe  God  ro  hiy  upon  us,  that 
even  they  who  have  not  the  Heart  to  imitate,  yet  wil 
not  be  able  to  forbear  commending  and  admiring,  the 
Pattern  we  fet  them^ 

Would  we  indeed  weigh  things  in  a  jufl:  Balance,  ic 
is  moft  unreafonable  we  fhould  decline  fuffering  foe 
Chrifl,  when  it  is  fo  very  vifible,  that  we  are  well  con- 
tent 10  undergo  much  forer  Hardfhips  for  the  World, 
than  any  he  thinks  fit  to  callus  to*  And  fhall  Humour, 
or  Paflion,  or  temporal  Intereft,  be  fuffered  to  prevai! 
upon  us  more  powerfully  than  Duty  ?  Efpecially  when 
that  Duty  promotes  an  infinitely  better  Intereft  ;  and 
the  more  we  are  mortified  to  ourfelves  and  the  World, 
the  nobler  Advances  we  make  towards  God  and  Life 
Eternal  ?  Thefe  are  refined  Privileges,  for  which  no 
Man  is  qualify 'd,  till  he  be  firft  purified  in  the  Furnace 
of  Adverfiry ;  nor  can  the  fpiritual  and  divine  Graces 
dwell  in  a  Scul,  till  the  Drofs  of  Earth  and  fenfual 
Appetites  be  firft  wrought  oC  Allure  yourfelf>  that 
fiiffering  for,  and  in  Obedience  to  Chrift,  is  not  only 
the  moft  acceptable  Thing  to  God,  but  really  advan- 
tageous foryourfelf,  and  that  which  contributes  moft 
to  the  Soul's  Health  of  any  thing  that  can  happen  in 
the  prefent  Srate^  And,  would  the  Prejudices  Flefti 
and  Blood  lie  under,  permit  us  to  difcern  and  confidcr 
-Matter  impartially,  this  would  be  firft  in  our  Wiihes, 
and  preferred  before  all  the  outward  Pro/perity,  or 
inward  Satis fadions  this  World  can  give.  For  who 
would  not  be  ambitious  of  refembling  our  Lord,  and 
his  moft  eminent  Saints  ?  Who  is  (o  bhnd,  as  not  to 
fee,  t*hat  the  Thing,  in  which  they  fignalized  their 
Merit,  was  not  the  larger  degree  of  their  Revelations, 
or  the  Pleaftires  they  enjoy'd,  but  the  Number  and 
Extremity  of  their  Aftlidtions  ?  And  we  may  be  very 
xonfident,  that  if  Chrift  had  known  any  better  Way 

H  4  to 


1-8  Of  the  Imitation  bookII* 

to  Heaven,  than  by  Crofles  and  Patience,  he  woulJ 
both  have  chofen  it  himfelfi  and  referved  it  for  his 
faithfulleft  Servants,  and  deareft  Friends.  But  iince 
J   1     '  his  own  Example,  and  his  conftant  Di- 

^  '  regions  declare.  That  if  any  Man  rviii 
come  to  him,  he  mufl  deny  himfelfy  and  take  up  his  Crofit 
andfollotv  him,  it  is  but  Folly  and  loft  Labour  to  tliink 
of  any  other  Method.  For  when  all  is  done,  this  wifl 
^ri    '  be  the  Sum  and  Concluiion  of  the  whole 

*        Matter,  That   thro'  much  Tribniatim  v0 
pufi  enter  into  the  Kingdom  of  God^ 


The  End  of  the  Second  Book* 


C)F 


BOOK  III*  119 

immmmm.     Ill  ,1        I  I.  .    ■  I  .      .  ,  ■      I     II  I    ■  ■         r 

O  F    T  H  E 

IMI  TATION 


OF 


JESUS  CHRIST. 


Ttje  Third  Bool^ 

Pigefted   into   Conferences     between    C  H  R  I  S  t" 
and  the  Soul  of  his  Difciple. 


C  H  A  P.  I. 

Jhe  Happinefs  offueh  a  Converftttlon^ 

Vtfclple]-^  Will    hear    rohat   the   Lord  pr^  Ixxxv.g. 
I    God  will  fay  concerning  me^ 
1    For  blefTed  is  the  Soul  which  hears  the 
Lord  {peaJdng,  and  feels  the  tranrporc- 
Jng  Comforts  of  his  gracious  Words.   BlclTed  are  the 
Ears,  which  with  a  greedy    Attention,  drink  in  the 
foft  and  gentle  Whifpers  of  his  Spirit,  while  they  con- 
tinue obftinately  deaf  to  the  treacherous  Infinuations 
of  this  deluding  World,     And  doubly  blefTed  are  they 
who  hear  the  Sound  of  Truth,  not  only  in  the  out- 
ward Adminiftrations  of  the    Word,  but  by  the  in- 
ward  aud  fainiliar    Communications    and   Motions 


I20  Of  the  Imitation  book  ill. 

of  infufed  Grace.  Bleffed  thofe  Eyes,  which  arc  fhut 
to  all  the  Objeds  of  the  World,  and  conftantly  wake- 
ful and  open  to  the  AfFaits  of  the  Soul,  and  turned  in- 
ward upon  one's  felf.  BlefTed  are  they  whofe  (harper 
Sight  enters  deep,  and  pierces  into  the  fecret  and  ful>- 
lime  Myfteries  of  heavenly  Truth  ;  purged  and  pre- 
pared by  fpirirual  Meditations,  and  daily  Exercife  of 
holy  Duties.  BlefTed  indeed  are  they,  who  difengage 
thcmfelves  from  all  worldly  Incumbrances,  and  gain 
Leifure  and  Opportunities  for  attending  continuafiy 
opon  God  alone*. 

Coniidcr  this,  my  Soul,  and  (hake  off  fenfiial  De- 
fires,  which  muft  be  firft  abandoned,  before  thou  canft 
liften  with  due  Reverence  and  Attention  to  thbft 
Things,  which  the  Lord  God  will  fpeak.  And  O! 
what  comfortable  Words  are  thofe,  /  am 
John  xlv.  thy  Peace,  thy  Life,  thy  Salvatioriy  and  ex- 
Gen,  XVII,  ceeding  great  Reward^  Come  unto  me  thott 
JIM  I  .  that  art  TD§ary  and  heavy  laden^  and  thoj4 
(halt find  Re fl  unto  thy  SouL  Set  thy  Affe^ 
Coloffl  m.  dions  on  Things  above,  and  not  on  Things 
on  the  Earthy  For  the  Things  that  are  feen 
2  Cor.  IV.  ^j,^  temporal,  but  the  Things  that  are  not 
feen  are  eternal.  What  are  all  things  here  below,  but 
dangerous  and  empty  Delufions  ?  And  what  could  it 
p'ofit  a  Man  to  gain,  tho,  it  were  all  the  Creatures,  if 
he  be  forfaken  and  caft  off  by  the  Creator  ?  In  him  alone 
is  Pleaftire,  and  Blifs,  and  Glory.  Therefore  let  go  thofe 
cheating  Shadows  and  embrace  the  only  fubftantial 
Good ;  bid  a  final  Adieu  to  the  Deceits  of  the  World, 
and  place  all  thy  Love  and  Endeavours  upon  thy  God  ; 
fo*r  in  his  Service  and  Acceptance  thou  (halt  attain  the 
End  of  thy  Wifhes,  the  Fruit  of  thy  Labours^  folid  Sa* 
risfadlion  and  true  Happineis. 


CHAR 


BOOK  III.     of  jefus  Chrift  121 

-» ■     «■  '       I     I.     I  ■        I       — 

C  H  A  P.  IL 

>   "  Cod  is  in  the  fmall  flill  Voice, 

DilciplejQ/)^^^,^   LW,  for  thy  Servant     \^am.m 
O  heareth^      Behold,  I  a^n  thy    ^M'^  ^^^i- 


Servant^  and  the  Son  of  thy  Handmaid ;  O  give  me  f/»« 
dcrfiandingt  that  I  may  learn  thy  Commandments.     In- 
clint  m  '  Soul  to  the  Words  of  ihy  Month,     ^ 
which  drop  doron  as  the  R^in  upon  the  ten- 
der  Herby  and  diflil  gently :>  like  Dem  upon  the  Grafs 
The  Ifraelites  indeed  beioiighr  Mofes  heretofore,  Spcak^ 
thou  unto  Hs,  and  we  roill  hear,  but  let  not 
Cod  jpeak^  unto  us,  left  we  die.     But  let  it  Exod^w,  l^^ 
noc  be  fo  done  unto  me,  my  God*     I  ra- 
ther chufe  to  make  my  humble  Petition  in  the  Prophet 
Samuel's  ¥o\n\  ;  Speaks  Lord,  for  thy  Servant  heareth. 
Lee  not  Mofs,  nor  any  of  the  Prophets,  be  my  only 
InftrucStot,  buc  do  thou  thyfelf  alfo  vouchfafe  to  teach 
me  by  thy^ei£     For  thou  art  the  Source  of  all  their 
Light  and  Knowledge,     They  could  not  utter  Tru'-h 
without  thy  Infpiration  and  heavenly  Guidance  ;  but 
thou  art  efl'ential  Wifdom  and  Truth,  and  canft  com- 
municate thyfelf  efFe6tually  to  my  Soul. 

Their  Words,  alas,  are  Air  and  empty  Sound,  buc 
thine  alone  are  Spirit  and  Life.  Their  Expreflions- 
may  be  proper,  their  Arguments  moving,  but  unlefs 
thou  break  Silence,  my  Soul  will  ftill  continue  deaf 
and  infenfible.  They  deliver  the  Words,  but  thou  art 
the  Interpreter,  and  letteft  me  into  the  true  and  hid- 
den Senfe  of  their  abftrufe  Oracles.  Their  Books  arc 
fealed,  and  only  thy  Hand?  can  open  and  explain 
them.  From  them  we  receive  the  Command,  but  only 
from  Thee  the  Difpolition  to  obey,  and  the  whole 
Power  of  performing  it.  They  fhew  the  Way,  bur 
thou  imparteil  the  Strength    to  walk  in  ii  >  all  they 

con 


122  OJ  the  Imttatwn  book  iii« 

can  <lo,  is  ftill  remote  and  without  us*  Thou  only  eA- 
tcrdl  into  the  Soul,, and  by  a  fecret  Conveyance  putteft 

1  C»r.  iii.         Truth   in  the  inward    Parts.    Paul  may 

plant ^  and  AppolLos  rvater,  but  except  thou 
Ifa.  iv.  be  pleaded  to  give  the  Increafe,  the  Word 

vpill  return  unto  thee  void,  and  accomplifh 
no  part  of  the  End  whereto  thou  fentefi  it.  The  Voice 
ofrheir  Cry  pierces  our  Ears ;  but  the  knowing  whac 
they  cry,  and  the  Impreflion  upon  our  Hearts^  is  thy 
peculiar  Gift. 

Therefore  I  cannot  but  implore  again  thy  Grace 
and  Mercy,  and  beg  that  Mojes  may  not  fpeak  to  me, 
but  thou,  my  Lord,  my  God,  the  only  and  eternal 
•Truth,  left  I  die  ;  not  by  the  Terrors  of  thy  thundring 
Voice,  but  by  the  efFedual  Communications  of  thy 
WiD-  For  if  I  be  inftruded  and  admonilhed  by  the 
outward  Miniftration  only,  and  be  not  inwardly  dif- 
pofed,  and  zealouily  affected  to  Obedience,  the  Ad- 
vantages of  Inftrudion  will  but  aggravate  myCondem- 
aation.  For  this  is  the  difmal  Confequence  of  the  Word 
j^,  .  preached  not  profiting,  when  it  is  not  mixed 

*    *  with  Faith  in  them  that  hear  it^       And 

mixed  with  Faith  thou  knoweft  it  cannot  be,  excepr 
fcconded  and  enforced  by  the  Voice  of  thy  Spirit ;  ex- 
cepr thou  incline  me  to  love  the  Good  I  know,  and 
enable  me  faithfully  to  fulfil  the  Dodrine  I  belie ve^ 
Speakjherefore,  Lord,  I   fay  again  ;  to  thee    thy  Ser- 

2  /  .  vantliftens  gladly,  fox.  thou  hafl  the  Words 
*  of  eternal  Lije,  Speak  powerrully  to  my 
5oul,  and  carry  the  fiving  Truths  home  to  my  Con- 
science and  Affedions ;  that  thy  Words  may  bring 
Comfort  and  Peace,  Reformation  and  Holinefs  to  thy 
attentive  Servant,  and  to  thyfelf  immortal  Honour  an4 
Praifc, 


C  H  A  P. 


BOOK  III.   of  ]efus  Chriik.  123 


c  H  A  p,  in 

Of  the   General  Difregard  to   God's  Wordy    And  tbf 
Obedience  due  to  it, 

^•^  'J wince  then,  my  Son,  thou  fo  paflionately  dc- 
O  fireftto  hear  my  Voice,  incline  thou  thine 
Ears  to  my  Words.  Words,  which  well  deferve,  and 
will  abundantly  reward  thy  moft  diligent  Attention; 
iFor  they  are  Tweet  and  channing,  far  above  all  the 
engaging  Arts  of  Human  Eloquence  ;  ufeful  and  in- 
ftru<5live,  beyond  the  moft  laboured  Syftems  of  Philo- 
fbphy.  The  Wifdom  of  this  World  could  not  invent, 
or  order,  nor  can  it  comprehend  them.  The  Myfte- 
rious  Truths  they  declare  are  too  ftrong  for  Human 
Senfe  to  behold;  nor  canft  thou  enter  into  their  Se^ 
crcts,  till  guided  by  that  Light  from  whence  they  flow. 
My  Precepts  ate  pure  and  fpiritual,  fuch  as  a  Carnal 
and  Impure  Heart  can  find  no  RelijQi  in.  My  every 
Wotd  is  of  Weight  ;  and  fpoken,  not  to  entertain 
the  Curious,  and  tickle  Itching  Ears,  but  to  fubdue 
the  Heart,  and  command  a  ftrid  Obedience.  Hear 
thereforcj  but  hear  as  becomes  thee,  with  re(pc6tful 
Silence,  -and  entire  Submiflion  ;  with  profound  and 
awful  HurAility;  with  an  earneft  Defire  to  be  taught; 
and  Uncere  and  vigorous  Refolutions  of  doing  as  thou 
iart  taught, 

Difriple'i  I  own  the  mighty  Favour,  and  heartily 
acknowledge,  with  thy  holy  Prophet,  That  B/eJfcd  is 
the  Man  rohom  thou  chajhnefiy  O  Lordy  and  -,^  ,  .  ^ 
te  ache  ft  him  in  thy  Larw  ;  Tloat  thou  may  eft  -'  '  *  ^ 
give  him  Strength  in  time  of  Adverfityy  left  he  fall  arv^ 
rpith  the  ungodly^ 

ChriftJi  That  Prophet  (poke  what  I  infpired,  and 
f©  did  all  thofe  Holy  Men  of  old  ;  for  they  were  all 
of  my  fending^    Nor  is  my  Care  at  all  abated  now,  tho* 

tlic 


124  Of  the  Imitation  book  « 11, 

the  Effects  of  it  may  be  h(s  viiible^  Fori,  who  taught 
them  then,  continue  teaching  ftill ;  Nay,  I  diredt  my 
Speech  to  All,  but  All  will  not  hear  it.  For  there  are 
many  deaf  to  all  my  Charms  ;  and  therefore  deaf,  be- 
P        .  csiuCcihey  9:op  that  Ears ;  hate  m^  I^Jirtf^ 

**  Bions,  andnnll  none  of  my  Reproofs.    They 

liften  to  the  World  much  rather  than  to  God,  and  are 
more  difpoledto  obey  their  own  Corrupt  and  Senfuah 
than  his  Pure  and  Heavenly  Will*  The  World  mvites 
them  with  ihort  and  tran/itory,  trifling  and  empty 
Joys,  and  they  greedily  engage  in  its  Service  >  I  cove- 
nant for  Eternal  and  Excellent  Rewards  ;  and  the  in- 
fenfible  Wretches  will  not  confider,  or  think  them 
worth  their  Acceptance.  This  Folly  is  univerfal  ;  For 
who  among  the  Sons  of  Men,  expreffes  half  that  Zeal 
and  Earneftnefs,  that*  folicitous  Deiire  to  pleafe,  and 
dutiful  Fear  to  offend,  in  his  Deportment  towards  me, 
which  he  does  in  Matters  relating  to  this  World,  or 
in .  Obedience  to  Maftcrs  upon  Earth  ?  Confider  this,  and 
blulh  for  Sharae;for  What,  but  Shame  and  Confulion 
of  Face,  can  be  the  Effed:  of  thy  Refledtion  upon  this 
unworthy  Ufage,  this  moft  abfurd  Folly  ? 

A  fmall  Preferment  is  efleemed  a  valuable  Confide- 
ration  for  long  and  painful  Journeys^  Men  fly  for  ic 
eagerly,  and  haflen  all  they  can  to  get  ground  of  their 
Competitors  :  This  is  every  one's  Care,  and  it  is  ac- 
counted a  Reproach  to  be  negligent  in  fuch  Purfuits. 
But,  when  Advancement  to  Heaven  and  Eternal 
Happinefs  is  offer'd,  they  are  flothful  and  una(flive, 
and  fcarce  a  Man  is  to  be  found,  who  thinks  it  worth 
the  while  to  mend  his  Pace,  or  fets  one  Step  forward 
to  meet,  or  to  fecure,  fo  glorious  an  Advantage^  A 
little  fordid  Gain  engages  all  Mens  Induftry ;  a  trifling 
Sum  embroils  them  in  tedious  and  expenfive  Suits; 
And  Promifes  of  Things  fcarce  worth  their  baving>  they 
are  concent  to  drudge  for;  to  lofe  the  Eafe  of  their 
Daysp  and  the  Sleep  of  their  Nights,  and  thiiik  their 

Toa 


BOOK  11 1,  of  JeCus  Chrift    las' 

Toil  and  Anxious  Carb  well  paid,  if  they  can  compafs 
them  at  lafl::,BiK  afubftantial  and  unchangeable  Good, 
a  RecompencCj  greater  than  they  know  how  t  ;■  value 
JLiftly,  Immortal  Glory,  and  the  Honours  of  the 
Saints,  are  (unk  fo  low  in  .wretched  Mens  Efteeni,  that 
the  leaft  Pains  and  Hardfhip  are  thought  too  much  foe 
thern^ 

And  art  thou  not  alhamed,  lazy,  infenfible,  grum- 
bling Wretch,  that  the  Children  of  this  World  Ihould 
purfue  Death  and  Ruin,  with  a  more  vigorous  Indu- 
ftry  and  Zeal,  than  thou  canft  find  in  thy  Heart  tobe- 
flow  upon  Life  and  Happinefs  ?  Shall  Toys  and  Vani- 
ties win  more  upon  their  AfFc<51:ions,  than  folid  and  true 
Good  can  upon  thine  ?  Nay,  even  thofe  Vanities* 
"whofe  very  Enjoyments  are  empty,  do  often  mock  their 
Mopes,  and  are  never  enjoyed  at  all  :  Their  Friends 
promife  and  deceive ;  They  labour  but  cannot  attain : 
But  my  promifes  are  without  Repentance  ;  None  tax- 
cth  me  with  Breach  of  Faith,  or  can  complain,  thac 
his  Dependanceupon  my  Word  hath  at  any  Time  dif- 
appointed  him.  For  I  require  only  Love  and  Pcrfe- 
vtjrance  ;  And,  if  thefe  be  nor  wanting,  I  anfwer  to 
the  full,  nay,  I  far  exceed,  my  Servants  4argcft  Wifhes 
and  longing  Expectations.  Yet  faife  and  fickle  Men 
can  eafily  perfuade,  and  the  God,  who  cannot  lye, 
calls  and  promifes  in  vain !  I  ani  the  fure  Rcwarder  of 
all  that  diligently  feek  me;  andif  fuch  meet  with  Suf- 
ferings and  iharp  Temptations,  thefe  are  not  Marks  of 
my  Difpleafure,  but  wifely  ordered  and  kindly  inten- 
ded, to  prove  the  Sincerity  of  my  Servants  Zeal,  and 
toilluftrate  their  Virtues. 

Write  then  my  Words  in  thy  Heart;  Grave  them  In 
deep  and  lading  Characters  ;  Ponder  them  diligent- 
ly, for  thou  (halt  find  them  a  fcafonable  Relief  and 
neccffary  Support  in  the  Day  of  Trial  and  Advcrfi- 
ty.  What  Reading  only  hath  not  taught  thee,  Atlli- 
^ion    will  interpret  and  make  plain,     lor  I  do  not 

always 


126  Of  the  Imitation  book  hi. 

alw^ays  vifit  my  Chofen  alike.  Sometimes  the  Com^ 
fores  of  my  Grace  are  proper  >  at  others,  the  with- 
drawing thofe  Comforts,  and  bringing  their  Patience 
and  Conftancy  to  the  Touch,  by  Outward  Calamities, 
and  Inward  Anguifh  of  Spirit.  Thus  I  daily  train 
them  up  m  Goodnefs,  by  chaftifing  and  making  them 
hare  their  Sins,  and  cultivating  and  encouraging  their 
Advancement  in  Virtue*  The  One  Difpenfetion  en- 
gages their  Love  of  me,  the  Other  abates  their  Fond- 
nefs  for  the  World.  But  loft  and  wretched  is  thatftu-* 
pid  Creature,  upon  whom  thefe  Methods  make  no  Im- 
„  .      ..  prellion  ;  For  He  that  rcjeEleth  Md  and^ 

jo.on  xii,  4  .  receiveth  not  my  Wordsy  hath  One  that  jnd^ 
tth  him  in  zhe  Ufl  Daj^ 


C  H  A  P^  IV. 

A  prayer  for  Hecivenk  tnftrtiBion  arid  Devottony 

I>ifcipk,~]r\  Loj-j:  jT^y  God,  thou  art  my  All,  my 
V-/  only  Good  >  but  Who,  alas  J  am  h, 
that  I  fliould  take  upon  me  tofpeak  i;o  fo  Great,  fa 
Glorio'.js  a  Majefty  ?  Poor  jfinful  Duft  arid  Afhes  ;  a^ 
wretched  Worm  ;  Icfs  than  the  leaft  of  all  thy  Ser- 
vants ;  much  lefsy  much  viler,  and  more  defpicable^ 
than  I  dare  to  think,  or  am  able  to  exprefs  or  con- 
ceive. And  this  very  Vilenefs^  Lord,  I  beg  thoii 
wculdft  coniider,  that  fo  my  helplefs  defolate  Condi- 
tion may  move  thy  tender  Pity,  to  i.  miferable  Crea- 
ture, who  neither  is,  nor  hath,  nor  can  do  any  thing, 
wiihoiit  thee.  For  thou  only  art  Good,  and  Holy, 
and  Powerful  ;  .^nd  that  of  Power  fo  boundlefs,  of 
Mercy  fo  difFufivej  that  thou  filleft  all  things  with  thy 
Goodr-:?^  and  none  but  thofe  guilty  Souls,  who  rcfufc 
to  pa.ra.KC  pf  thy  Guce,  are  fhut  out  6om  its  kindly 

III- 


BOOK  1 1 1.  0/ Jefiis  Chrift.     127 

Influences.  Behold  me  then  hungring  and  thirfting 
after  thy  Righteoiifnefs,  and  let  not  me  be  fcnt  empty 
away.  Call  up  thy  Bowels,  and  remember  thy  Com- 
panions and  old  Loving  kindnefles,  and  fill  my  Soul 
with  thy  Grace  and  Heavenly  Difpofitions,  that  it  may 
be  a  Dwelling  fit  to  erttertain  that  blefled  Inhabitant, 
who  will  not  take  up  his  Abode  in  defiled  and  defolate 
Places. 

But  how  can  I  furnifh  a  Houfe  for  my  Lord,  except 
he  vouchfafe  to  aflift  and  fupply  my  Wants?  How  can 
I  fiiftain  the  Miferies  and  Temptations  of  a  Trouble- 
fbme  Dangerous  World,  except  thou  gracioufly  inter- 
pofe  and  fupport  my  Weaknefs  ?  Turn  not  then  thy 
Face  away  from  me;  neither  delay  thy  Fatherly  Care  > 
for  if  thou  grant  not  refrefhirig  Dews^  and  water  not 
my  Heart  with  thy  GracCii  it  will  remain  a  dry  and 
barren  Ground*  Teach  me^  dear  God,  to  know  and 
do  thy  Will  9  and  with  lincerc  Humiliiy,  and  indefa- 
tigable Zeal,  enable  me  to  perfevere  in  my  Obedience 
For  Thou  art  my  Wifdom^  and  my  Righteoufhefs  i 
my  Infirmities  are  not  hid  fromi  Thee;  Thou  knoweft 
me  perfectly,  and  underftoodeft  all  my  Defedts,  not 
bnly  before  I  was  born,  but  even  long  before  the  World 
itfelf  was  made. 


CHAP.    V. 

tVall^  humbly  with  thy  Cod,  md  vporjhif  Him  m 
Trftth^ 

'•Z  *J  T  Do  indeed,  my  Son,  Know  they  FrailtiesT;? 

X  and  thy  Dangers,  but  let  not  thefe  difcou- 

t^gt  thy  Endeavours.     Seek  and  love  the  Truth,  and 

let  thy  Heart  be  right  with    mc,  and  all  fhall  be  well 

ti  M«    For  Truth  and  Sincerity  wjjl  be  thy  Prote- 

I  aiQn> 


128  Of  the  Imitatwn  bookIII* 

•  '         ■""'         '  I  ■  ■    1  , 

dtion,  and  defend  thee  from  the  Aflauks  of  th  DeviU 
and  the  Attempts  of  wicked  and  deceitful  Men.  Thofe 
^  ,      ...  who  are  thns  jet  free^fioall  he  free  indeed? 

*  *        nor  Ihall  the  Seducements  cr,  the  Difcou- 

xagcments  of  Etiemiesto  the  Truth,  be  able  toenfeare- 
or  divert  them  from  their  Duty. 

Difiiple.']  True,  Lord^  And  this  Perfuafion  makes, 
tne  more  earneflly  implore  thy  Afliftancc.  That  thou^ 
who  art  Truth  itfelf,  wouldft  in  much  Mercy  conde- 
fcend  to  inftrud,  and  dired  me ;  to  preferve  aiid  prc- 
te6l  me ;  to  break  the  Snares  of  the  ungodly  to  pieces  » 
to  deliver  my  5oul,  and  eftablifh  me  unto  the  End  ; 
To  purge  me  from  all  corrupt  and  inordinate  AfFedi- 
ons,  that  my  own  happy  Experience  may  convince  mc 
of  what  I  already  believe,  and  render  thy  Service  per«- 
fed  Freedom, 

Chrtfi^  My  Children  cannot  ht  more  zealoufly 
difpofed  CO  afk  ihefe  DielTingi),  than  I  am  ready  and 
pleafed  to  grant  them.  Hear  therefore  the  Truth,  and 
kow  thou  mayeft  recommend  thyfelf  to  my  Favour 
and  Acceptance,  Refled  with  fad  Remorfe  upon  thy 
paft  Offences;  let  the  Remembrance  of  thefe  render 
thee  vile  in  thy  own  Eyes  ;  and  take  heed,  that  n# 
Confidence  in  thy  beft  Adions,  fwell  thee  with  vain 
Conceits  of  thy  own  Deferis.  JFor  fure  it  is*  thou 
art  a  Sinner,  laden  with  Guilt  and  many  grievotis  in- 
firmities ;  prone  in  thy  own  Nature  to  Vanity,  eafily 
feduced,  quickly  diverted  from  good  Relblutions,  and 
overcome  by  very  flight  Temptations,  In  fhort ;  No 
Excellence  belongs  to  thee,  vhich  can  in  any  degtec 
juftify  thy  Pride  or  Boafting ;  but  infinite  Occafions 
there  are  to  exercife  thy  Humility  and  Lamentation, 
infinirely  more  in  Truths  than  thou  canft  be  dulv  fenfi- 
ble  of. 

Let  not  then  the  miftaken  Value  of  any  thing  thou 
art,  or  doeft,  delude  thee  with  falfe  Appearances  of 
■yV'orch  and  Pcifeftioi?  %  Lee  oot  xhy  Affedions  be.  fe- 
duced 


.M^ 


BOOK  III.  ofjefus  Chrift.  129 

".^1  II        ■  1 1     ■■■  I.  — —    " —        ^ 

duced  to  follow  vain  and  wretched  Objeds,  or  think 
Any  Advantage  can  deferve  thy  Praife  or  Admiration* 
thy  Love  and  Pains  ;  except  fuch  only  as  are  fix'd  and 
Eternal.  Let  Truth  be  thy  chief  Delight,  for  This  is 
unchangeable  ;  let  rhy  own  Unworthinefs  be  the  chief 
Objtd:  of  thy  Hatred  and  Contempt,  for  this  is  the 
vileft,  the  jufteft  Thing,  upon  which  thy  Difpkaf^.Tre 
can  difcharge  itfel£  Fear  and  dcchne  no  Calamity, 
comparably  to  Sin.  For  no  Lofs,  no  worldly  D»fap- 
pomtmenr  or  Difafter  can  have  fo  fatal  Confecjiienccs* 
as  the  Lofs  of  a  good  Confcience  and  God's  lavour^ 
fcy  tranfgrdling  his  Righteous  Commands. 

Some  Men  are  more  concerned  for  Subtllty  of 
Knowledge  in  Religion,  than  for  an  humble  and  lincere 
Obedietxe.  Thty  are  ^di:d  by  a  Spirit  of  j'ride  and 
Gurioiity,  and  effed  to  penetrate  the  Myfteries  of 
Faith;  and  value  th^mfclvcs  much  more  for  being  able 
learnedly  to  difpute  for  Truth,  than  for  adornmg  it  by 
their  Lives,  and  rendring  that  Knowledge  effectual  to 
Salvation.  Thefc  Men  frequendy  fall  into  dangerous 
Snares.  I  iet  my  Face  againft  their  Arrogance,  and 
fuffertliem  to  perifhtliro'  the  Vanity  of  their  ownlma* 
ginations. 

But  do  thon  employ  thy  Mind  upon  other  Sorts  of 
Enquiries^  ami  account  it  greater  Wiltiom  to  get  a 
perfed  Knowledge  of  thy  own  Works,  than  thofe  of 
Almighty  God.  His  Ways  are  unjearch'  ^^^  . 
ahUy  and  fafl  findingmt ;  but  thy  own  are 
ueccHary  to  be  nicely  examined.  And  the  ConfideratioA 
of  the  Evil  thou  haft  done,  and  the  Good  thou  hall:  left 
undone,  will  turli  to  better  Account,  than  thy  Scho«- 
laftick  Speculations,  concerning  the  Divine  Nature 
and  Counfels,  Some  place  their  Religion  in  Images, 
fome  m  Good  Books,  fome  in  an  oucward  Shew  and 
Pomp  of  Devotion,  meafuring  their  Piety  by  the 
Prayers  chev  fay,  the  Sermons  they  hear,  the  Mca!$ 
AeyaDftaia  from;  Others  honour  me  with  tneir  Lips, 
Ik  ^ 


130  Of  the  Imitation  book  11 1» 

and  talk  familiarly  of  me,  whofe  Hearts  I  am  as  utter 
a  Stranger  to,  as  their  allowing  me  no  place  in  their 
Thoughts  and  AfFe^tions  can  make  me.  But  fomc 
again,  without  fuch  formal  Pretences,  are  Men  of  true 
Spiritual  Wifdom,  and  inward  Purity  ;  their  Defires 
and  Converfation  are  in  Heaven,  and  earthly  Enter-^ 
tainments  are  no  longer  welcome  to  them  ;  they  even 
grudge  thofe  Hours,  which  the  neceflary  Cares  forfup- 
porting  thefe  Bodies  cut  off  firom  the  greater  Concerns 
cf  their  Souls.  And  thefe  are  the  Men,  that  lend  a 
willing  Ear,  and  bring  a  Temper  truly  teachable  to 
the  Inftrudions  of  my  Spirit:  In  Them  he  reigns  and 
triumphs^  For,  having  vanquifhed  the  Corrupt  In- 
clinations of  Flefh,  and  infpired  them  with  a  trueChri- 
flian  Bravery  of  Soul,  they  defpife  the  treacherous  Va« 
nities  of  this  World,  and  lay  out  all  their  Love  and 
Labour  upon  the  Joyj,  of  tiiat  better  World,  which, 
till  God  thinks  fit  to  admit  them  into  it,  they  ftriveto 
anticipate,  by  keeping  their  Minds  Night  and  Day  in- 
tent upon  it. 


'chap,   vl 

Ihe  Power  of  the  Love  of  GOD* 

tfijcife^j  T  Laud  and  magnify  thy  glorious  Name,0 
X  Father  of  Heaven,  Father  of  our  Lord 
Jefus  Chriftjfor  all  the  Gcodnefs  and  Tender  Com- 
paflions,  with  which  thou  haft  been  pleafed  to  remem- 
ber and  relieve  my  Mifery*  For  unto  thy  Loving* 
kindnefs  alone,  O' Father  of  Mercies,  and  God  of  all 
Comfort,  are  owing  all  the  Supports,  with  which  the 
Soul  of  thy  unworthy  Servant  hath  been  at  any  time 
refrefhed  in  the  midft  of  my  Trouble.  And  thereforif  to 

Jhcc  alone  be  the  PraiTe*  To  Thee,  0  Father,  with 

die 


BOOK  Ul.  of  Jefus  Chrifl.     131 

the  only  Begotten  Son,  and  the  BlefTed  Spirit  the  Coi-a- 
forter,  will  I  render  Honour  and  ^  Thankfgiving  foe 
evermore*  Defcend  then,  BlefTed  God,  into  that  SoiiU 
forwliich  thou  haft  exprefTed  fo  great  aTendernefsjand 
let  they  Prefence  fill  me  with  Gladnefs  :  For  thou  arc 
iny  Health,  my  Joy  and  my  Glory,  my  Hope  and  my 
Refuge  in  the  Day  of  Diftrefs. 

I  mufl  confefs  with  Sorrow  that  my  Love  is  weak, 
and  my  Virtue  im  perfect ;  nor  can  the  one  be  fup-' 
ported  without  thy  Grace,  or  the  other  be  cherifhed, 
unlefs  thou  fan  thy  Holy  Fire,  and  feed  it  with  thy 
Heavenly  Comforts^  O  vific  me  then  with  thy  Salva- 
tion, and  make  me  to  improve  under  thy  Holy  DiC- 
ciphne^  Deliver  and, purify  my  Heart  from  all  cor- 
rupt AfFedtions,  and  irregular  PaiHons  ;  heal  my  Spi- 
ritual Difeafes,  and  take  away  that  Dro fs  and  Filth, 
which  obflru6l  my  purer  Delights  of  Divine  Love, 
difcompofe  my  Patience^  and  fliake  my  Intentions  of 
Perfeverance^ 

For^  Love  is  great  and  pov/erful,  an  excellent  Vir- 
tue, and  mighty  Advantage  in  Well-doing. ,.  It  lightens 
the  heavieft  .'Burthens,  makes  Difficulties  eafy,  and 
fmoorhs  the  Rugged  Ways  of  Duty  ;  takes  out  the 
Bitternefs  of  Sufferings,  and  gives  them  a  delightful 
Relifh.  This  is  the  Principle,  which  fires  us  with  a 
vigorous  and  adive  Zeal,  infpires  brave  and  noble 
Attempts,  and  fpurs  us  on  with  an  impatient  Deiire 
of  dill  higher  Degrees  of  Perfed;ion.  For  Love  ever 
labours  to  be  upperm.od,  and  difdains  to  take  up  with 
low  and  vulgar  Attainments.  It  hates  Confinemenr, 
and  would  fain  get  loofc  from  all  Worldly  Affedions ; 
that  fo  Its  inward  and  fj:)iritual  Proipeds  may  not  be 
intercepted,  by  any  Temporal  Good  or  Evil,  which 
darken  and  block  it  up.  In  Love  is  the  Perfedion  of 
Plcafure  and  Strengch  ;  it  is  higher  then  Heaven; 
broader  than  the  Sea  ;  it  fills  the  fpacious  Univcrfe, 
for  it  is  born  of  God  ;  The  Ml  and  beit  of  all  his 
I  I  Crca- 


—II  '  '  ■'  '■■■" ' '  '■    ■■■■■■  I         I ■< 

132  Qf  the  Imitation  bookIII. 

Creatures^  And  as  it  came  from  Him,  To  it  never  refts 
till  it  have  go:  above  all  Finite  Beings,  and  center  agaim 
in  that  Only,  .hat  Infinite  Good>  from  whence  it  ori- 
ginally fprung. 

The  Perfon  adled  by  it  flies  with  eager  Hafte,  does 
every  thing  with  Che^rfulnefs  and  Plealure,  and  fufferg 
JDo  Impediments  to  Itop  him  in  his  Courfe  :  He  gives 
all  Things  liberally,  and  yet  poflelTes  All,  becaufe  his. 
Soul  is  united  to,  that  Supreme  Good,  hi  and  from  whoii^ 
is  all  Perfedion^  He  looks  notfb  much  at  the  Gifra^ 
the  Giver  ;  and  be  the  QuaUty  of  that  what  it  will  ic 
onlvft^rves  to  render  him  more  grateful  to  its  Autbor* 
Love  icnows  no  Founds,  no  Mcafure  ,*  but  thinks  ic 
can  never  do  enough  ;  and  attempts  Things  even  above 
its  Strength,  not  confidering  (b  much  wHat  it  is  able^ 
as  what  ii  is  defirous  and  difpofed  to  efFe6b  ;  The  Ve- 
hemence of  Defire  takes  pflFall  Senfe  of  Pifficulty>an4 
thinks  nothing  (o  great  but  that  it  may  and  ought  t# 
aim  at  it^  And  hence  proceed  tliofe  mighty  and  aftonifh^ 
ing  Atchievements^  which  Love  does  daily  bring  t9 
pafs,  where  the  Fire  continues  ftrong,  and  is  not  damp- 
ed by  Sloth  and  Faint-heartednefs^ 

Love  is  eternally  awake,  never  tired  with  Labour* 
nor  opprefTed  with  Afflidion,  nor  difcouraged  by  Fear  > 
But,  like  a  clear  and  ftrong  Flame,  is  ever  mounting; 
Upwards,  and  makes  its  Way  thro'  all  Oppofition.  It 
cries  continually  m  the  Ears,  (for  fervent  Love  is  that 
Cry  which  pierces  the  Ears;  of  the  moft  higheft  ;and 
all  the  Language  of  Devout  Souls  inflamed  with  it,  is 
to  this  Effect:  My  God,  My  Love,  thon  art  my  AlU 
md  I  am  entirely  Thine ^  Enlarge  my  Heart,  and  make 
me  capable  of  yet  more  Love  ;  ihat  I  may  feel  and 
feaft  upon  the  Sweetnefs  of  the  delightful  Affe6t?on, 
and  even  melt  away  and  lofe  my felf  in  the  Extafies 
and  Charms  of  this  heavenly  Diipoiition,  Increafe 
^d  blow  up   this   divine  tlame,  diar,   not  content 


•doKiII.   of  ]dus  Chrift     133 

to  excel  others,  I  may  daily  excel  myfelf.  Teach  me 
the  Song  of  Love,  and  receive  me  up  on  high,  to  Him 
in  whom  my  Soul  delighreth;  and  fill  me  with  fuch 
Raptures  of  Joy  and  Praife,  that  even  Senfe  and  Life 
may  belwallowedup  in  Bliis^  Let  me  love  thee  much 
fnorethan  myfelf;  nay,  love  myfelf  and  all  good  Men, 
to  whom  thou  art  dear,  only  in  and  for  Thee ;  For  fa 
haft  thou  commanded  in  that  Law  of  Love,  which  is 
but  as  it  were  a  Beajii  and  Efflux  of  thy  own  Glorious 
•and  Divine  Excellence* 

The  Love  of  God  is  nimble  in  its  Motions,  finccre 
in  its  Intentions?  ardent  and  zealous  in  Devotion,  fweet 
to  the  Soul,  brave  in  Attempting,  patient  in  Enduring, 
faithfiil  in  Executing,  prudent  in  Adlion,  flow  in  Re- 
fentment,  generous  and  manly,  and  feeks  not  to  pleafe 
the  Perfon's  Mfy  but  the  Perfon  beloved*  For,  where 
*a  Man  feeks  his  own  Advantage  only,  there  Intereft, 
not  Love,  is  the  Principle  upon  which  he  moves. 
Love  is  cautious  and  circunijfpedl,  upright  and  hum- 
ble ;  not  foft  and  effeminate,  not  fickle  and  fanciful  k 
not  fond  of  Vanites ;  but  fober  and  grave,  chafte  and 
refined,  conftant  and  fedate,  fevere  and  referved^ 
This  difpofes  us  to  Submillion  and  Refped:  towards 
our  Superiors  ;  to  a  mean  and  modeft  Opinion  of  our- 
felves;  to  Gratitude  and  Devotion  towards  God;  it 
infpires  Hope  and  holy  Truft,  even  in  Times  of  Ca- 
lamity and  Difcomfort*  And  neceflary  it  is  that  it 
fhoulddofo,  fince  no  Man  is  fb  happy  as  to  love  with- 
out Pain,  or  always  to  live  under  the  Light  of  God's 
Countenance,  fo  as  that  no  Clouds  fhould  ever  intercept 
the  cheering  Warmth  of  his  Favour,  and  create  fome 
<iark  Intervals* 

That  Man  therefore  does  not  deferve  the  Character 
of  One  that  loves  God,  who  is  not  difpofed  and  con- 
tent to  fuffer  any  Afflidions,  which  the  Divine  Provi- 
cience  fees  fit  to  inflid;  or  thinks  much  to  do  what- 
t^er  his  Will  declares  fit  to  be  performed*  In  a  word, 
I4  The 


134  Of  the  ImkauonBooKTiu 

The  hardeft  andmoft  unpalacable  Proofs  of  our  Viriue, 
fceft  declare  the  Fervency  and  Sincerity  of  it  ;  And' if 
Difafters  or  Calamitous  Accidents  cool  or  draw  ofFour 
AfFedions,  this  is  an  Argument,  that  a  Man  is  not  yet 
Ephef.  iii  17  ^^^^  ^^^  Apoftle  requires  we  Ihould  all  be^ 
Rooted  and  groHndid  in  Love^ 


CHAP.  VII, 
Ihe  Trid  of  true  Love^ 

03Yifl^'\  Have  obferved,   my   Son,  thy  Notions  ef 
X  Divine   Love  ;    but  Thou,  alas  \  art    noc 
yet  arrived  to  thatrefolute  Bravery  and  Prudence  there 
^efcribed^ 

'Difciple^  Lord,    make    me    fenfible  wherein  I  fail^ 
and  teach  me  how  to  mend  it. 

Chrift^  A  fmall  Temptation  fhocks  thy  Obedience, 
Thou  boggleftat  Difficulties,  and  falleft  from  thy  own 
Stedfaftnefs,  if  I  feem  to  withdraw  my  Favour.  The 
Comforts  andAffiftance  of  Graces  are  to  bewifh'dwith 
Zeal,  -but  not  with  Impatience  :  Nor  maycft  thou  fo 
fet  thy  Heart  upon  them,  as  prefently  to  recoil,  if  fuch 
Supplies  do  not  at  all  times  anfwer  thy  Expedtation* 
I  hide  my  Face  to  try  I'hy  Courage.  For  true  Chrifti- 
an  Magnanimity  is  moft  eminently  feen  in  Troubles 
and  Diftrefles  ;  in  turning  the  Deaf  Ear  to  all  thofe 
crafty  Infinuacions  of  the  Enemy,  which  take  the  Ad- 
vantage of  Melancholy  and  deep  Perplexity  of  Heart,  to 
ruin  and  feduce  unftable  Souls,  ^y  tempting  them  to 
defpair.  This  Virtue  rejoices  in  Profperity,  but  does 
it  with  fuch  Temper,  as  not  to  be  offended,  and  fall 
away  by  reafbn  of  Adverfity. 

He  that  loves  prudently,   keeps  his  Eyes  upon  the 
Siver,  confideis  the  KicKincii  and  Dif^ofition  of  hi? 


BOOK  111.    of  ]c{us  Chrift.  13^ 

«»™— ~  ^■^B— — ■•— .  Ill  1111  ■  II  I  I  « 

Friend,  and  values  the  Gift  by  that,  not  by  its  own 
Quality  and  intrinfick  Worth.  He  finds  more  rcalSa- 
tisfadion,  in  my  Affcdion,  than  in  the  moft  profufe 
and  defirable  Benefits  which  iVw  from  it.  Not  that 
I  would  condemn  all  Doubts  and  fad  Mifgivings,  for 
ihofe  are  incident  to  the  bed  Mtn  ;  and  the  Infirmi- 
ties of  Nature  do  not  admit  fuch  perfect  Evcnneis  of 
Mind,  as  is  always  affedcd  alike  wirh  the  Love  and 
Delights  of  Holinefs,  Thofe  fenfible  Plcafures  that ,. 
good  Men  fcmetimes  feel  themfclvestranfportedwith, 
are  the  Effed  of  Bouncy  and  Favour,  and  great  In- 
dulgence ;  not  neceflaty  and  infcparable  Confequen*  - 
ces  of  Virtue.  The  fweet  Foreraftes  of  Ficavcnly 
Joys  are  fuchas  you  cannot  depend  nponj  till  brought 
to  the  Fruition  of  that  Land  of  Promife.  And  th<;re- 
fore  no  jufl  Conclufions  can  be  drawn  from  thence,  to 
the  Prejudice  of  thofe  who  want  them  ;  becau(e  in 
this  Life  they  are  given  at  Difcretion,  and  fequcntly 
make  way  for  a  feverer  and  more  feafonable  Difci- 
pUne.  And  when  that  Difcipline  takes  Place,  then 
to  perfift  in  doing  well,  to  flrive  manfully  againft  all 
the  Reludancies  of  frail  Flefh  and  Blood  and  hold  out 
in  defpite  of  all  the  Importunities  and  difcouraging 
Suggeflions  of  the  Tempter;  this  is  a  Proof  of  true 
Spiritual  Bravery,  and  entitles  fuch  valiant  Com- 
batants to  a  noble  Reward,  and  exceeding  bright 
Grown^ 

Let  Reafbn  therefore,  and  a  well-grounded  Faiths 
not  Fancy  and  Imagination,  govern  thy  Behaviour ; 
And,  after  what  manner  foever  thy  Soul  is  affedled, 
let  thy  Purpofes  of  Obedience  be  ftill  the  fame,  and 
thy  Perfeverance  unbroken.  Sometimes  perhaps  thou 
art  all  Rapture  and  Joy,  and  thefe  Extafies  are  not 
what  the  prophane  World  fuppofe,  mere  Dreams  and 
Deluiions  :  Sometimes  again  thou  wilt  rclapfe  inr^ 
Weaknefs  and  Wandrings  ;  thefe  are  not  thy  Choice^ 
Imc  thy  Misfortune  5  Nor  doft  thou  create  them  t» 

I  f  thy 


136  Of  the  Imitation  book  » 11. 

thyfelf,  but  (ufFerthem  with  much  Regret*  Now  what 
is  not  the  Man's  own  Ad,  fhall  never  be  imputed  to 
him  as  a  Fault  ;  and  what  is  thus  by  God's  Permifli- 
on,  or  the  Frailty  of  Nature,  if  rightly  managed,  wiB 
tend  to  thy  Advantage,  and  rather  improve  than  eii» 
clanger  thy  Virtue* 

This  indeed  you  mufl:  know,  and  conftandy  remem- 
ber :  That  the  inveterate  Enemy  of  Souls  is  ever  la- 
bouring by  all  means  to  cool  your  Zeal*  He  watches 
and  greedily  takes  hold  of  all  Occafions  to  flacken 
your  Devotions,  to  prevail  with  you  to  negledt,  or 
abate  of,  your  Prayers  and  other  Holy  Exercifes  ;  f 
tlivert  your  Thought  of  Chrift  and  his  Sufferings^ 
and  fix  them  upon  Obje(51:s  of  a  different  Kind;  to  beat 
you  off  from  that  ftrid:  Guard,  which  ought  always^ 
to  be  kept  upon  your  Soul  ;  and  to  undermine  your 
^ood  Intentions,  and  repeated  Refolutions*  He  con- 
veys many  loofc  and  wicked  Thoughts  into  your 
Heart,  ufes  a  thoufand  Sleights  and  Artifices,  to  reprc- 
fent  Religion  a  tirefome,  tedious  and  unnecenary 
Thing,  and  to  draw  off  your  Attendance  upon  God  i» 
Prayers,  in  hearing  his  Word,  in  reading  the  Holy 
Scriptures*  And  happy,  he  thinks  himfelf,  if  by  de- 
grees he  can  draw  you  to  a  Difufe  of  thefe  Things: 
For  nothing  more  provokes  his  Malice,  and  crofles 
his  Defigns,  than  to  fee  Men  frequently  upon  their 
Knees,  zealous  in  difcovering  and  confelling  their 
Sins  ;  devout  and  attentive  Comers  to  Church ;  and 
conflant  Receivers  of  the  Lord's  Supper.  When  there- 
fore he  would  perfuade  you  to  be  cold  and  remifs  in 
any  Matter  of  this  Nature,  be  fure  to  give  no  Credit 
to  his  falfe  and  wheedling  Infinuations,  for  they  are 
fo  many  Snares  laid  to  captivate  and  deflroy  you^ 
Turn  finartly  back  upon  him,  with  a  Get  thee  behind 
me^  Satan  ;  «Blufh,  if  thou  canft,  unclean  Spirit,  at. 
9>  thy  own  treacherous  Villany  ;  I  am  well  aware  of 
a»  thy  deadly  Baits  ;  and  fenfible  that  Hell  and  Death, 


BOOK  III.    of  Jdm  Chrift  nj 

»  are  upon  the  Hook ;  Thy  fly  Deceirs  are  Joft  upofi 
d>  Mc,  for  I  am  refblved  already,  and  my  Jcfiis,  who 

*  vanqiiifhed  thee  upon  the  Crofs,  will  aflift  my  Wcak- 
i»  nefs,  and  enable  me  to  overcome  thy  Temptations, 
^  Think  not  to  terrify  me  with  Diffitulcies  ;  for  Dearh 
»  and  Sufferings  are  light  Calamities,  in  compar»ion 
:»  of  Guilt  and  Sin ;  and  thefe  I  infinitely  rather  chufe 
»  than  once  to  comply  with  thy  wicked  Morions^ 
itK  Be  gone  then,  and  for  ever  hold  thy  Peace ;  for  I 
*>  will  flop  my  Ears,  and  am  from  this  Minute  in- 
»  flexibly  deaf  to  thy  mod  troublefome  Solicitations. 
■^  Thou  thinkeft  to  run  down  a  poor  weak  Mortah  but 
«  even  that  Morral  is  a  Match  for  thee  through  Chrlfi 

*  that  ftrengthens  him^  And  ftrengrhen  me  he  will  >  for 
Si  the  Lord  is  my  Light  and  Salvation^  whom  then  fhaM 
Si  I  fear  ?  Ttfe  Lord  is  the  Strength  of  my  p^  ,        .. 

iii  Lifey  of  whom  then  (hall  I  he    afraid?     -^    ' 
:»  Tho  an  Hoft  were  banded  together  againfl  me,  yet  wiH 
«>  I  not  be  difinafd  ;  for  the  Lord  is  my  Helper,  and  nty 
^  God  isthe  Rock^of  my  Confidence* 

Fight  therefore  the  good  Fight,  and  follow  the  Cap- 
rain  of  thy  Salvation,  liice  a  ftout  Soldier.  And,  if  at 
anytime  thoulofe  Ground  through  Human  Infirmities, 
rally  thy  For<:es  dgain  quickly,  and  enter  upon  a  fe- 
cond  Engagement  with  redoubled  Vigor;  not  doubt- 
ing feafbnable  Recruits  from  Me.  But  if  at  any  Time 
thou  prove  vi6torious,  let  not  this  Succefs  exalt  thee 
beyond  meafure.  For  Pride  and  Arrogance  are  of  firal 
Confequence,  they  often  end  in  dangerous  Errors,  and 
are  juftly  punifhed  with  almofl:  incurable  Blindneis, 
Let  the  frequent  Examples  of  Vain  Men,  undone  by 
their  own  Folly  and  my  juft  Indignation,  be  fet  before 
thy  Eyes,  as  fo  many  Sea-marks,  to  warn  thee  from 
fleering  the  fame  dangerous  Courfe  :  And  the  grearer 
Conquefts  thou  obiaineft  over  the  Devil  and  thy  own 
Frailty,  the  more  humble  and  cautious  let  thefe  Advan- 
Igges  make  thee  in  thy  Condud  ;and  the  more  juft  to 

God, 


138  Of  the  Imitation  T^ooKiii. 

God,  in  afcribing  the  whole  Succefs  and  Glory  to  the 
|)owerfLil  Affiftaace  of  his  Grace, 


CHAR    vin^ 

Grace  mufi  be  received  xohhoHt  OJientatton^ 

It  A  warmed  with  Devotion  and  holy  Z.al 
for  my  Service^,  it  will  be  advifable  to  decline  all  thofc 
Methods  of  publifhing  it  to  the  World,  which  Vain 
Men  are  fo  induftrious  to  rake,  and  content  thyfelf 
with  its  being  known  to  God  and  thy  own  Confcience, 
Rather  endeavour  to  moderate  andfupprefs  thofe  pom- 
pous Expreffions  of  it,  in  which  fome  place  the  very 
Perfedion  of  Zeah  Think  meanly  of  thy  own  Vir-* 
tues.  Boaft  not  of  that  Grace,  whereby  thou  art  ca- 
pable of  differing  from  anothet^  But  \tz  the  Remem- 
brance of  thy  own  Unworthinefs  make  thee  fear  the 
Lofs  of  Gifts,  which  ihou  didft  not  deferve  ever  to 
have.  This  is  not  only  an  undeferved,  it  is  alfo  a  ve- 
ry fliort  and  uncertain  Privilege ;  for  the  brighteft  and 
warmeftZeal  is  apt  to  languifh  and  wax  cold  ;  and  un- 
\t{^s  Men  could  ajflure  themfdves  of  fuch  a  Degree  of 
Crace,  as  would  alter  and  ^  thefe  variable  Natures  of 
theirs,  the  Fervours  of  Religious  and  Holy  Deflres  can 
never  be  conftant  and  equal* 

While  therefore  thou  enjoyeft  thefe  pleafing  ^pious 
Comforts,  humble  thy  Soul  with  Reflexions  upon  thy 
Impotence  and  Mifery,  thy  Coldnefs  and  Deadnefs,. 
when  thou  haft  them  not»  And  confider  withal,  that 
the  Improvement  and  Commendation  of  a  Chriftian*s 
Virtue  confifts,  not  only  in  the  thankful  Ufe  of  Grace, 
fcut  in  a  modefta  humble  and  leligued  Temper,  which 

e93i 


"Wi 


sookIII.   of  Jefus  Chrift.  139 

^^— ^M  ■  I  i.  ■  I  ■        ■■  II  I      I     I       II       1  MM 

can  bear  its  being  taken  away  without  Murmuring  or 
Delpondency  ;  ftill  exciting  and  encouraging  kiclf, 
ftill  continuing  the  fame  Dihgence  in  holy  Duties,  and 
never  fuffering  Sloth,  or  Deipair,  or  Difcontent,  ti» 
abate  one  whit  of  a  Man's  beft  Endeavours,  to  do  the 
utmoft  his  Condition  is  capable  of. 

This  is  an  Excellence  which  very  few  come  up  to  ; 
Idlcnefs  and  Impatience  are  the  ufual  EfFed:s  of  Spiri- 
tual Difappointments.  Which  yet  is  moft  unreafona- 
ble,  if  we  think  at  all,  in  whofe  Difpofal  thefe,  as 
well  as  all  other  Succefles  are»  For  Man  cannot  com** 
mand  Events ;  God  is  fole  Mafter  of  his  own  Favours* 
He  gives  to  whom  he  pleafes;  not  will  he  be  limited* 
«therwife  than  by  his  own  Wifdom,  what  or  hov*p 
much,  or  in  what  time  and  manner  he  (hall  give.  And 
even  when  he  is  moft  hberal,  Men  may  convert  his 
beft  Gifts  into  Occafions  of  their  own  Deftrudion^ 
Thus  fome  Men  of  bold  ungoverned  Zeal  a(pire  ac 
things  beyond  their  Strength,  and  exprefs  more  Vehe- 
mence then  Condu6fc  in  their  Adions.  They  are  per- 
fedly  carried  out  of  themfclves  with  Eagerneii ;  forger 
they  are  ftill  poor  Infcds  upon  Earth,  and  think  of 
nothing  kCs  than  building  their  Neft  in  Heaven* 
Now  thefe  are  often  left  to  themfelves,  aiad  taught  by 
fad  Experience,  that  the  faint  Flutterings  of  Man  are 
weak  and  ineffedual,  and  that  none  foars  to  Heaven, 
except  I  aflift  his  Flight  and  mount  him  upon  my 
own  Wings^ 

It  is  therefore  highly  expedient,  that  Perfons  of 
more  Zeal  than  Experience,  fhould  not  proceed  upon 
their  own  falfe  Meafure  of  themfelves,  but  refer  theit* 
Proceedings  to  the  Guidance,  and  better  Judgment 
©f  fome  Perfons,  whom  long  Time,  and  much  Obfer* 
vation  hath  taught  to  temper  thofe  vain  Conceits  they 
are  apt  to  entertain  of  their  own  Strength,  and  to 
proportion  their  Undertakings  to  their  Circumftanccs. 
But  this  is  a  Siibiniflion  which  Humility  muft  quahfy 

them 


■ I        ■■   I     ■         i ■      I   I        iii 

140  Of  the  Imitation  book  in. 

them  for.     For  he  who  is  wife  in  his  own  Eyes,  feW 
dom  endures  robe  direded  bv  another*  And  this  Con?*- 
fiacrarjon  makes  a  very  moderate  degree  of  Know-^ 
ledge,  attended  with  a  modeft  and  governable  Mind^ 
much  more  fafe  and  eligible,  than  the  higheft  Attain- 
ments   with   Pride   ard    Self-conceit^     The   mighty 
Transports  and  great  Satisfaction  Men  frequently  feel 
from   their  own    Improvement  in  Goodnefs,  are  of 
dangerous  Confequence,  if  they  be  fuffered  to  deftroy 
the  Remembrance  of  a  Man's  former  Weaknefs,  and 
his  Fears  of  relap/ing  into  Sin  again*     And   on  the 
other  hand,   thefe  Fears  may  run  into  Excefs,  if  Dif^ 
faculties  tempt  Men  to  defpair,  and  beget  melancho-^ 
ly  Diftrufts  of  God's  Ability  and   Readineft  to  relieve 
and    refcue    them    by    the    Succours  of  that  Grace* 
which  knows  how  to  fcatter>  and  defenc  the  ftrongeft. 
Temptations* 

The  Same  Difpofition  of  Soul>  which  leads  to  Ser 
curity  in  Times  of  Profperity  and  Peace,  inclines  tit 
Fearfulnefs  and  Dejedion  of  Mind  in  the  Day  of  Ad* 
ver/ity  and  Conflidt*  For  would  a  Man  but  guard 
himfelf  againft  vain  Confidences,  and  proceed  always 
with  Caution  and  Prudence,  when  his  Graces  and  his 
Hopes  are  at  the  higheft  ;  this  would  preferve  him 
from  fhofe  Dangers,  which  unwary  Heat  ai^d  too  fan- 
guine  Hopes  are  apt  to  involve  him  in*  And  there- 
fore, when  you  form  to  yourfelf  the  faireft  and  moft- 
promifmg  Expedations,  it  will  be  feafonable  to  con- 
iider,  what  may  become  of  you,  if  God  fhould  hide 
his  Face  and  abate  or  wholly  withdraw  thofe  ch earing; 
Comforts,  which  now  (o  much  exalt  you*  And  f« 
again,  when  thefe  are  interrupted,  fupport  your  Spi- 
rits in  thofe  dark  Intervals,  with  the  Hope  that  Day 
may  break  upon  you  again,  and  that  this  Night  of 
Afflidion  is  prolonged,  to  make  you  more  advifedli^ 
and  get  the  2i^eaterHonour» 


•AIM!      "I  I  I  H. 

BOOK  III*      o/^ Jefus  Chrift   141 

For  fuch  Trials  as  thefe  are  more  for  the  Advantage 
©f  my  fairhfi.1I  Servants,  than  a  condant  Succcffion  of 
Profperity  and  Confolation  co^jld  poflibly  be*  They 
muft  needs  be  (b  ;  (ince  Virtue  does  not  confift  ia 
abundance  of  Illnmination  and  Knowledge  ;  but  is 
Lowiinefs  of  Mind,  in  Meeknefs  and  Charity,  in  a 
Mind  entirely  refigned  co  God,  and  lincerely  difpofed 
to  ferve  and  pleafe  him;  in  a  jufl:  Stnfe  of  a  Man's 
own  Vilenefs,  and  not  only  chinking  very  meanly  of 
One's  felf,  but  being  well  content  to  be  Co  thought  of 
fcy  Others^ 


CHAP.  IX. 
Of  achyioroledging    our  Vnroorthinefs  before  God^ 

feifciple^i   XXEhold^mro  I  tahf  uponmeto     ^         ...  ,' 
^     *^    If    r     1  T      J       f        ^^^* xviii. 

*--'  jpeak^  unto  my   Lord:,  who 

am  but  JDufl  and  Afhes^  vile  and  finfiil  Duft  and  Afties  ! 
For,  (hould  I  entertain  any  better  Opinion  of  myfelfi 
I  make  my  God  my  Enemy,  and  ftand  convidted  by 
the  undeniable  Teftimony,  and  juft  Reproaches  of  my 
•wn  guilty  Confcience,  But  if  I  humble  my  Sout 
€aft  off  all  vain  Imaginations  of  Merit,  and  think  my 
felf  that  wretched  thing  I  really  am  ;  thy  Grace  exalts 
mC)  thy  Light  cheats  and  fupports  me,  and  all  that 
groundlefs  Arrogance,  to  which  my  corrupt  Heart  is 
naturally  difj^ofed,  vanilhes  into  nothing*  O !  give 
aic  then  a  right  Underllanding  of  my  (elf ;  help  mc 
truly  to  difcern  what  I  am  now,  what  I  was  original- 
ly, and  whence  I  came^  That  I  am  nothing,  and  pro- 
ceeded our  of  nothing,  and  if  deftitute  of  thy  Grace-i^ 
have  nothing  left,  but  what  I  had  much  better  be 
without,  even  Sin  and  Infirmity,  /jid  yet  as  vile,  as 
^ful^  as  cieje<^ed,  ^s  I  ai»  of  my  felf,  as  foon  as  thy 

bright 


*J^ 


III  ._.  — " , 

14a  Of  the  Imitation  book  lit 

bright  Beams  of  Favour  are  caft  upon  me,  my  Weak^ 
lids  is  made  ftrong,  and  my  Heavinefs  rurncd  into 
Joy  I  cannot  obferve  the  fudden  wondrous  Change 
without  Aftonifhment,  and  am  not  able  to  account  for 
the  happy  Exalrat;ion  of  my  Nature  ;  which,  tho'  hy 
its  own  Weight  inclined  to  fmk  perpetually,  and  by  a 
fetal  Tendency  to  Sin  and  Hell,  prefs'd  down  with  a 
Load  of  Flefh  and  Frailty,  is  yet,  by  the  mighty  Ope-. 
rations  of  Grace,  enabled  to  afpire  to  fpiritual  and  re- 
fined  Objeds,   and  take  noble   Flights  to  Thee  and 

Heaven*  t./y  n     c 

This,  I  am  duly  fenfible,  is  the  (Irange  Eftea  ot 
thv  free  Grace  alone,  preventing  my  Dcfires,  mfpiring 
noble  Thoughts,  affifting  my  WeaknefTes,  fupplymg 
my  Wants,  refcuing  me  from  Dangers  innumerable} 
which,  without  tliefe  powerful  Succours,  muft  una- 
voidably deftroy  and  fwallow  me  up.  For  an  mordi- 
liate  Love  bf  myfelf  was  formerly  my  Rum,  but  a 
fmcere  Love  of  Thee,  and  an  entire  Dependance  upon 
thy  Goodnefs,  recovers  and  reftorcs  me  ;  and  the 
more  I  \ow^  and  truft  in  Thee,  the  lefs  Reafon  I  hnd 
to  value  and  have  any  Confidence  in  any  thing  ot  my 
own.  For  Thou,  6  deareft  Redeemer,  art  bountiful 
and  kind,  far  beyond  my  Deferts:  My  Deferts !  Alas, 
they  are  none  at  all,  or  worfe  than  none  :  But  IhoM 
cxceedeft  even  my  largeft  Defires,  and  giveft  more. 
Infinitely  more,  than  I  either  dare  prefume  to  alJv,  or 
am  able  to  expcefs*  i    j  *  . 

Eternal  Thanks  and  Praife  be  therefore  rendred  to 
my  God,  for  that  unfpeakable  Goodnefs,  which  does 
tiot  difdain  to  beftow  the  precious  Gx^ts  of  his  Grace 
and  Spirit,  upon  a  Wretch  unworthy  the  leaft  ot  all 
his  Mercies.  Yea,  bleffed  and  adored  be  his  Libera- 
lity and  Long-fuffcring,  which,  in  defpight  of  all 
our  Provocations,  continues  to  engage  thofe  by  Kind- 
nefs,  who,  by  tl' eir  former  Ingratitude  and  Abule  ot 
it,  iiad   iuftly  forfeited  all  future  Favours  5  and  by 


BOOK  1 11.  0/ Jefus  Ghrifti     143 

many  excellent  Arts  and  holy  Importunities,  invites 
and  draws  Men  to  himfelf  and  their  own  Happinefe 
who  have  an  Averfiori  to  both.  Even  fb,  fweet  ]cCus» 
extend  thy  Conipaflion,  and  continue  thy  Care  of  u$ 
who  are  tod  prone  to  negled  thee,  arid  ruin  ourfelves. 
Oh  J  bring  us  to  thyfelf,  by  thankful,  humble,  pious 
Difpolitions ;  for  we  ourfelves  are  nothing,  arid  Thou 
art  Hoiincfs  and  Health,  our  otily  Strength  and  Sal- 
vation. 


C  H  A  P,    X, 

Of  doing  all  to  the  Glory  of  GOD^ 

Chrifl.']  'T^HE  fure  and  only  Way  to  Happinefs  is> 
X  to  make  Me,  my  Son,  the  chief  and  ul- 
timate End  of  all,  thy  Actions  and  Defires,  By  this 
thy  Sincerity  will  beft  be  proved;  by  this  thy  Mind  is 
refined  and  purified  from  all  tho(e  fordid  Interefts  and 
partial  Refpedts,  which  are  apt  to  debauch  human 
Nature,  tod  much  of  itfelf  addided  to  private  Gain 
and  Selfifhnefs,  and.  thofe  falfe  Profpedts  of  Happinefs 
which  the  Love  of  this  World  vainly  propofes.  For 
as  fbon  as  any  Man  defcends  to  thefe,  and  feeks  himfelf 
in  all  he  does,  he  finds  his  own  Inability  to  compafs 
his  Intentions,  and  grows  barren  and  unprofitable* 
Keep  Me  then  conflantly  in  view,  and  aim  at  nothing 
but  the  Advancement  of  my  Honour  ;  which  is  in- 
deed but  ireafonable  and  juft,  fince  I  am  the  firfl 
and  perfed:  Good,  the  Source  from  whence  all  Things 
flow,  arid  therefore  all  of  Right  return  to>  and  fliould 
fcnrer  at  laft  in  me  again.  I  afk  but  of  my  Own, 
the  Tribute  and  Acknowledgment  of  the  SuccefTes 
given  by  niy.  Providence,  of  the  Ad'ons  performed 
Bj^  Vkcue  of  my  Coricureace,  of  the  very  Facul- 
k  ties 


144  Of  the  Imitation  bookIii* 

ties  and  Powers  originally  infpireci  by  my  creating 
Spirit. 

The  High  and  Honourable^  its  tvell  as  Mean  and 
Low,  the  Rich  and  Poor,  all  drink  of  this  common 
Fountain,  and  the  moft  powerful  of  the  Sons  of  Men 
can  do  nothing,  till  furnifhed  with  Ability  from  hence. 
This  Spring  is  inexhauftible,  and  they  who  receive 
moft,  and  are  greatefal  in  their  Returnsj  I  water  with 
more  liberal  Meafures  of  Grace,  Them  that  horlour 
me,  I  never  fail  to  honour  and  blefs  in  a  vifible  and 
eminent  manner  ;  bur  if  Men  glory  in  any  thing  biK 
the  Lord,  I  blaft  their  Devices,  difappoint  their  Hopesi 
make  them  afhamed  of  their  vain  Boaftings.  For  (o 
have  I  ordered  Matters  by  my  Provi<^^ence,  that  no 
true  lafting  Satisfadtion  (hall  ever  fill  that  Heart  which 
'iets  its  Affedlions  upon  private  and  paltry  Advantages- 
CrolTes  from  without,  and  Perplexities  from  within, 
are  the  certain  Confequerlce  of  worldly  Defires,  arid 
felfilh  Principles* 

if  therefore  thou  haft  received,  or  done  any  Good 
thing,  take  care  of  mifplacing  the  Honour  and  Thanks 
due  for  it,  upon  thyfelf,  or  any  other  Perfon,  For 
this  is  robing  God  of  his  Due,  from  whom  Men  re- 
ceive whatever  they  h^ve  or  are,  and  ftand  in  Duty 
and  Equity  bound,  to  pay  him  their  Acknolvled^ 
ments.  Since  therefore  the  whole  is  my  Gift,  ^'henl 
demand  the  whole  Thanks  and  Praife,  I  demand  but 
the  Produdt  of  my  own  ;  and  this  is  what,  as  I  injure 
no  Man  in  requiring,  fo  I  refolve  never  to  depart 
from. 

This  is  the  true  Principle  of  Juftice,  Neceftary  to 
be  confidered,  and  thoroughly  fubmitted  to;  bccaufe 
it  checks  and  utterly  confounds  that  other  moft  per- 
nicious Principle  of  Pride  and  Vain-glory,  to  which 
Mankitid  are  fo  exceeding  prone.  Nor  is  it  lefs  con- 
ducive to  their  Uappinels,  than  to  their  Duty,  For, 
wh^re  this  £enerous  Love  and  Regard  of  Me  takes 
^  .  ••    place 


BOOK  III*    of  jefm  Chrift  145^^ 

place,  ir  does  not  only  engage  my  Favour,  but  fecures 
tht  Man  from  Envy  and  difcontenr.  Partiality,  and 
every  otFer  Paidlon  that  XjCes  to  torment  little  and 
worldly-minded  People,  For  this  refptdful  Deference 
and  fervent  Love  of  God  enlarges  the  Soul,  and  fills 
it  with  great  and  truly  noble  Thoughts.  And  there- 
fore this  IS  a  certain  Mark  of  true  and  heavenly  Wif^ 
dom,  to  make  Me  its  only  Joy  and  Hope  :  For  how 
can  he  be  wife,  who  dees  not  fee  that  God  is  the  Per- 
fedion  and  Original  of  all  Good,  and  that  the  necefla- 
ry  Confequence  of  his  being  fbj  is,  that  he  is  to  be 
praifed,  honoured,  admired,  in,  and  for,  and  above 
all  ;  fince  all  the  Good  which  Men  pretend  to  efteem, 
is  by  Communication  from  him ;  an  Emanation  from 
his  Fulnefs,  an  Effe<a  of  that  fole,  that  univerfal 
Caufe  i 


bifciflej] 


CHAP.     XL 
God*s  Service  is  ferfeEi  Freedom, 

I  Will  again  rake  the  Confidence  to  fpeafe 
Unto  the  Lord  ;  Nor  ought  I  indeed  to 
hold  my  Peace,  but  adrefs  myfelf  to  thee,  my  Lord 
and  God,  my  heavenly  King,  that  fitted  on  thy  Throne 
far  above  the  Skies,  and  thus  will  I  proclaim  thyMer^ 
cies  and  my  own  Happinefs*  How  pure,  O'lord, 
how  fweet,  how  exquilite  are  the  Pleafures  thou  re- 
fervefl  for  theW  th^t  fear  thee,  that  delight  them- 
felves  in  thy  Love^  that  are  entirely  devoted  to  thy 
Service.  No  Tongue  can  Worthily  exprefs  the  won- 
drous Joys,  the  Trahfports,  and  ravifhing  Extafles, 
which  fill  thefe  pious  Souls,  imflamed  With  the  Love, 
and  employed  in  the  Contemplatioii  of  Thee.  For 
this  is  a  Subjed  boundlefs  as  thy  Goodnefs  /  :hac 
K  i  Good*^ 


£2llft 


14.6  Of  the  Imttatton  ^ookIII 

Goodnefs,  which  exerted  itfelf  in  commanding  me  out 
of  Nothing.  .  And  when  that  Being  which  thou  gaveft 
was  rendred  Hable  to  eternal  Mifery,  a  frefh,  and  yec 
more  valuable  Inftahce  of  thy  Mercy,  was  that  of  be- 
ftowing  upon  me  a  new  arid  better  Life,  when  I  was 
worfe  then  Nothing.  For  thoii  hadft  CompalFion  o» 
my  Weaknefs  and  my  Wandrings,  Thou  foughteft, 
and  with  tender  Care  broughteft  back  thy  loft  Sheep^ 
taughteft  me  the  right  Way,  helpedft  ine  to  walk  in 
it,  and  didft  inftrud  and  guide  me  in  thy  Love. 

*0  thou    overflowing  Spring  of  eridlefs.  Love>  how 
fhail  i  worthily  magnify  thee^  how  can  I  forget  thee; 
Thee,  wlio   in  my  ioweft  Ebb   of  Mifery.  didft  con^ 
defceiid  lo  gracioufly,f6;efFeaiially,t6  remember  me? 
Whofe  kindhefs  refciied  me  frbni  Dedth,  and  far  ex- 
ceeded all  my  Hopes  %  reftbred  ine  to  that   Favour^ 
which  my  Sins  had  forfeited,  and  fhewed  itfelf  a  Friend 
to  that  Wretch  who  was  becoriie  thine,  and  his  own 
tnemy.      What  jhall  I  render  to  the  Lord 
Pfal.cxvu       jr^^^//  fhf  Benefits  he  hath  done   unto  me? 
If  I  refolve  to  ferve  thee,  yet  how  poor  a  Tribute  is 
that,  to  Him  whom  all  created  Nature  is  bound  to 
fHrve  ?  This  is  fd  far  from  a  fufficient  Return,  that  I 
ought  Vathcr  to  admire  thy  Mercy,  and  efteem  it   an 
Honour  to  myfelf  when  thou  vouchfafeft  to  accept  the 
Service  of  fo  poor,    fo  worthlefs  a  Creature,  and  doft 
not  difdain  to  reckon  me  amongft  thofe,  whom  thdu 
^ttffereft  to  do  thee  Homage^  , 

For  even  in  this  I  pay  thee  but  thy  own,  fince  I 
ind  aB  I  have  are  thine.  ^  But  why  do  I  fpeak  of  fer- 
vingthcei  wheii  by  a  moft  aftonifhing  Coiidefceiifion, 
eVen  thou,  the  inighty  God,  art  pleafed  to  ferve  me^ 
For  this  is  tlie  Effect  of  that  excellently  gt)od  Provi- 
dence, which  hath  contrived  and  ordered  Heaven  and 
£arth,  arid  all  the  Crearures  in  fiich  a  nianner,  that 
chey  (hould  beufefuland  beneficial  to  Mankind; which 
hath  appQtaced  bkiftd  Spirits  above  for  Quard^  and 


pooKlii.    o/Jelus  vhnit.  147 

Miniders  to  the  Heirs  of  Salvation ;  and,  which  is  mod 
ferprifing,  when  Thou  thyfelf^  for  my  fake,  hadfl  t?i- 
fcen  upon  thee  the  Form  of  a  Servant,  and  wert  made 
^  frail,  an  afllided  Man  J  When  thou  didft  give  thy 
Life  for  undone  Sinners,  and  ftill  doftgive  thyfelf  in 
<5race,  and  haft  engaged  to  give  thyfelf,  even  the  full 
and  eternal  Fruition  of  thy  glorious  Godhead,  to  every 
fincere  Believer*  ^ 

O  1  that  it  were  in  my  Power  to  make  a  fuitaUe 
Return,  for  Love  which  pafT^s,  not  my  Thanks  only, 
but  even  my  Knowledge  1  O  J  that  my  Ways  were 
made  fo  dired,  that  my  whole  Life  might  be  onecoi>- 
tinued  Ad  of  Gratitude  and  Obedience  1  Nay,  fuchis? 
my  Infirmity,  tliat  Imuft  be  content  to  wifh,  that  any. 
one  Day  of  that  Life  might  be  employed  as  it  ought  in 
thy  Service^  I  know,  O,  Lord,  that  thou  art  worthy  to 
receive  all  Duty, and  Honour,  and Praifc for  ever*  lam 
fenfible  that  thou  art  my  rightful  Lord,  and  thy  poor 
Servant  /  that  the  utmoft  I  can  do  is  thy  juftDue,  and 
that  I  ought  to  take  un^eakable  Delight  in  thanking 
and  obeying  thee  ;  that  nothing  elfe  but  this  fhould 
give  me  any  Satisfadion,  and  that  when  I  have  laid, 
my  felf  out  entirely  upon  \.t^  I  ftill  have  done  too  little^ 
This  is  the  real  Perfuafion,  tliis  is  the  earneft,  Defire  of 
my.  Soul ;  and  where  my  Power  falls  fhort  of  my  In- 
clination, there  do  thou,  I  befeech  thee,  ftrengthen  and 
fupply  w;hat  is  wanting,  by  thy  Qrace,  that  my  Deeds 
and  Deportment  may  bear  Teftimony  and  Propprticjn 
to  my  pious  Di(pofition. 

To  be  the  meaneft  of  thy  Servants  i^  the  higheft 
Advancement  ;  to  defpife  and  forfake  all  for  thee,  \% 
true  Riches  an4  Honour.  They  who  thus  enter  them- 
felves  into  thy  Family,  and  ckearfiilly  undertake  this 
Taflc,  (ball  have  a  glorious  Reward;  they  will  feel  the 
Pleafures  of  this  World  infinitely  paid,  infinitely  out- 
done, by  the  better  and  larger  Amends  of  Grace  and 
K  J  divine 


148  Of  the  Imitation  bookiii, 

divine  Comforts  in  exchange.  They  who  thus  bind 
thenifelves  to  thee,  that  abandon  worldly  Cares,  and 
attend  to  the  One  Thing  neceflary,  atrain  to  true  and 
generous  Freedom  of  Soul.  For  theftraitWay  of  thy 
Commandments  is  the  only  perfed:  Law  of  Liberty^ 
O  happy  Confinement  !  which  fers  Men  at  large  from 
the  Slavery  of  Sin,  from  worldly  Cares  and  Incum- 
brances, from  the  infupportable  Tyranny  of  unruly 
Appetites  and  domineering  Pallions  |  O  blefled  De- 
pendance  J  which  makes  us  of  the  moft  high  God's  Re- 
tinue, raifes  us  up  to  a  Level  with  the  Angels,  renders 
us  dear  to  the  Almighty,  a  Terror  to  evil  Spirits,  Con- 
querors over  our  greateft  and  fierceft  Enemy,  and  re* 
commends  su  to  the  Love,  the  praife,  the  Imitation, 
of  all  good  Men.  Who  would  not  greedily  embrace 
fuch  a  Service,  where  the  very  Work  is  pleafant,  the  En- 
couragements paid  down  in  Hand  noble  and  great,  and 
the  Waged  promifes  in  Recompence  for  our  Labours* 
Happinefs  exquilite,  unfpeakable,  and  everlafting  ? 


C  H|A  P,    XIL 

Of  regulating  our   Defires^ 

Chyijrj  \/E  T  ftill,  my  Son,  there  are  many  things^ 
A  in  which  thou  art  not  fufficiently  in- 
ftruded. 

Dlfciple7\  Lord,  be  thou  pleafed  to  let  me  know, 
and  enable  me  to  receive,  and  do  them* 

Chrtfl,']  Thy  Defires  muft  be  reduced  into  Subje- 
ction, and  my  Will  take  place  in  every  thing;  Nor 
mull:  thy  own  private  Intereft,  but  the  Zeal  and  Re- 
gard for  my  Honour,  and  the  Obedience  due  to  my. 
Cpmmauds,  be   the   governing  Ppnciple  of  all  thy 

Adions, 


«——^WPi——»———^——— ——————  I  I  ■      'III    HI  ■»>■.■ 

BOOK  1 1 1.  ^  Jefus  Chrifl:     149 

Adions.  You  feel  Defires,.  like  inward  Springs,  put 
you  into  motion;  an<i  very  eager  foinetimes  you  are  of 
doing  what  you  are  verily  perfuaded  is  good.  But  even 
when  the  Thing  itfeif  is  commendable,  the  Intention 
and  Motive  Men  go  upon,  ought  to  be  nieely  confi- 
dered*  For  it  makes  a  mighty  difference,  whether  I 
or  themfelves  be  principailly  in  their  Thoughts.  Now 
this  Difcovery  is  not  hard  to  make.  For  if  my  Flo- 
nour  be  their  great  Concern ;  whofoever  my  Provi- 
dence difpofes  tiieir  AffaitSa  they  will  conclude  what  I 
do  beft^  and  will  be  contented  with  it^  But  if  under 
this  Difguife  of  Hclinefs,  there  be  a  lurking  Corrup- 
tion of  privat  and  by-refpeds,  if  Gain  makes  Men 
frugal,  or  Ambition  virtuous,  or  the  Praife  of  the 
World  charitable,  or  the  Con/ideration  of  their  own 
Health  temperate  ;  thefe  are  Principles,  upon  which 
no  Dependance  can  fafely  be  had.  Their  Condud  will 
be  unequal,  and  vary  as  Events  do,  and  every  DiC- 
appointment  of  their  Expc(^^tions.  will  prpduqe  Trou=^ 
ble  and  Impatience. 

Do  not  therefore  be  too  confident  of  ev^y  Con  o£ 
Inclination  to  do  well  ;  bat  iirfl  advife  with  Me,  and 
rake  care  to  build  upon  a  good  Foundation.  ForMens 
who  ad  upon  indited  Ends,  veiry  often  repent  when 
is:  is  too  late  ;  and  that  which  at  firft  they  propofeA 
great  Satisfadion  and  Advantage  from,  proves  at  long 
run  thjeir  Torment  and  Lofs»  Nay,  I  mufl:  give  you 
this  farther  Caution  yet.  That  even  good  laclinations 
are  not  to  be  taken  at  firft:  fight,  nor  rafhly  purfued 
without  a  diligent  and  prudent  Obfervation.  For  k 
may  be  convenient  fometimes,  to  put  iome  Reftraints 
upon  the  very  beft  Intentions.  They  who  neglcd  this, 
and  give  free  Scope  tho  their  Zeal  by  too  great  Eagerr 
nefs,  often  exceed  the  Bounds  of  Moderation  and  De- 
cency ;  fometimes  give  Offence  to  their  Brethren  by 
their  extravagant  Heats,  and  impetuous  Sallies  ;  and 
fometimes,  upon  any  Refiftance  or  Difficulty,  which 
K  4  ob- 


150  Of  the  Imitation  bookIII* 

a— — — »— i— —  I  — — —  I  I— — — — — — niw^M^ 

obflrudts  thofe  precipitate  Fervours,  loie  all  then*  in- 
ward Peace,  defift  from  their  good  Defigns,   and  fall 
from    the  Heighth  of  Rapture,  to  the  Extremeties  of 
Melancholy  and  Defpair.  So,  that,  to  niake  thy  Zeal  ia 
^ell-doing  in  all  Points  what  it  ought  to  be,  it  is  by 
no  rneans  Sifficient,  that  it  be  honeft  and  well-difpofed^ 
unlefs  it  be  alfb  fober,  and  regular,  and  difcreer«  ' 
-    Again,  there   are  fbme  Occafions  and  Circumftan- 
ces,  which  render  a  fort  of  holy  Violence  nece(Iary,  and 
oblige  Men  to  ad  quite  contrary  to  their  Inclination  » 
to  bear  no  manner  of  Regard  to  Flefh  and  Senfe  ;  or 
what  will  be  moft  agreeable  any  farther  than  may  ferve 
to  fet  the  Mind  in  array  againft  them,  and  refolurely 
engage  in  a  formal  War,  for  the  reducing,  or  keeping 
them  in  Obedience  to  the  fiiperior  Faculties  of  the 
Soul.     For,  by  thus  frequently  controuling  and  coun-, 
ter-working  all   that  human  Nature  hath  a  Tendency 
to,  the  outward  Man  is  by  degrees  qualified  for  Duty  ^ 
and  acquires  a  great  readinels  of  doing,  or  fuffering, 
whatever  (hall  be  impofed  upon  it.     And  in  thefe  Ex- 
crcifes  the  firft  Foundations  are  laid,  of  Contentedneft^ 
with  a  little,  of  Satisfadion  in  a  private  and  negledfc- 
cd  State,  a  mean  and  narrow   Fortune  }  ^nd  of  Pa« 
tience  under  any  CrofTes  or  Calamities,  without  thofc 
murmuring  Thoughts,  which  are  apt  to  beget  hard 
and  irreverent  Refledions  and  too  often  break  out  in 
wicked  Complaints,  and  fancy  Expoftulations,  againfl 
the  Juftice,  and  Wifdom,  and  Goodnefs  of  God  ani 
^ovidenc^.  ' 


CHAP. 


eooKlil.   of  Jcfus  Chnd,   i|i 

Tl  .     ■      ■■■       .  ' .   .    '  .  ■■"< 

CHAP.    xin. 

Ike  Necejftty  and  ReafonMenefs  of  Patience^ 

l^lfiifle,']  D  Y  all  the  Colledions  I  am  able  to  make 
AJ  from  my  dear  Lord's  Inftrudions,  and 
the  little  Experience  I  have  of  the  World,  Patience 
ieems  to  me  a  moft  necellary  Virtue ;  for  the  Condition 
of  Man  in  this  Life  is  (o  expo  fed  to  Calamites  and 
Sorrows,  that,  in  defpite  of  all  his  Endeavours  after 
Peace,  Troubles  await  him  every  where,  and  his  State 
is  that  of  Warfare  and  continual  Sufferings 

Chrifijj  It  is  fo,  my  Son  >  Nor  is  it  fit  it  fhould  be 
otherwife.     For  thofe  Men   haye  a  wrong  Notion  of 
Peace,  who,  make  it  confift  in  Freedom  froni  Suffer- 
ing; in  either  having  no  Troubles,  or  being  infen/ible 
ofany^     This  i?  a  S(atc,  neither  attainable  by  a  Man, 
nor  convenient  for  a  Chriftian^     The  Peace  I  would 
have  thee  aipire  after,  is  fuch  as  confifts  very  \^ell  with 
AfflicStions*     And  this   is  gained,  when  a  Man  hath 
brought  himfelf  to  that  equal  Compofure,  and  refigned 
Temper  of  Soul,  as  firmly  to  periift  in  his  Duty,  and 
tq  reft  iatisfied  in  the  Difpenfations  of  GQd,  when  he 
thinks  fit  to  try  his  Virtue  by  very  great  and  grievous 
Adverfities.     If  this  appear  a  hard  Saying,  think  how 
much  harder  it  will  be  to  endure  the  Torments  of  Hell, 
and  the  implacable  Vengeance  of  an  engry  God^    Na- 
ture, as  well  as  Religion,  teaches  Men,  of  two  Evils 
to,  chufe  the  hCs,     And  this  is  done,  when  they  Cct 
themfelves  fubmiffively  to  undergo  Tribulation  here, 
for  the  fake  of  God  and  a  good  Confcience ;  that  they 
may,  by  fuch  patient  fuffering,  deliver  themfelves  frons 
the  dire  Effeds  of  his  Wrath,  and  never-ceafing  Pa- 
niifamcnc  hereafter. 

k  I  Now 


-  '» 

15*2  Of  the  Imitation  bookIii* 

"•""■^■"■""^       """"^^  — — ^  —  I 

Now  Tribulation  is  a  Portion  diftribnted  in  common 
to  all  the  Sons  of  Men ;  diftribiited  in  large  Meafures, 
even  to  thofe  Children  of  this  Generation,  which  thou 
perhaps  vaijaly  imagineft  to  be  moft  exempted  from  it. 
For  even  the  gayefl:  and  moft  profperous  of  them  all 
arc  not  without  their  many  and  fore  Evils.  It  is  true 
indeed  they  take  a  great  deal  of  Pleafure,  indulge  their 
Inclinations  without  Controul,  and  fo  their  Mifery 
makes  a  Icfs  fenfible  Imprcflion  upon  their  Spirits  ; 
butMiferies  they  have.  Or,  put  the  very  beft  of  their 
Cafe,  and  fuppofe  their  Joys  to  be  without  any  Inters 
ruption,  their  Wishes  without  any  Difappointment  ; 
yet,  even  thus,  how  long  would  their  Happinefs  laft  ? 
Alas,  they  vanifh  like  a  Dream,  and  all  their  Profpe- 
rity  foon  {carters  like  Smoalc  :  Nay,  not  only  their 
Enjoyments  themfelves,  but  the  very  Remembrance 
of  them  perifh  in  a  Moment,  Their  Life  is  but  a 
Vapour;  aud  Death  will  be  fure  to  fwallow  up  them 
and  their  Gayeties  in  fpeedy  and  perpetual  Oblivion. 
But  this  is  putting  the  Cafe  more  favourably  than 
it  ever  happens  in  reality  ;  for  even  in  this  Life  their 
Plenty  and  Pleafures  are  chequer'd  with  Misfortunes,^ 
and  all  t.'.eir  Sweets  allay'd  with  a  bitter  Mixture  of 
Cares  and  Fears,  and  inward  Perplexities  of  Hearty 
The  very  Objcds  that  minifter  Pleafure,  bring  Pain 
along  with  them  too.  And  this  is  ope  great  Argu- 
ment, how  wife  a  Providence  the  World  is  governed 
by,  that  the  very  Inordinacy  of  thofe  AfFp6tions,  which 
purfiie  the  Pieafures  of  Senfe  fo  eagerly,  fhould  prove 
a  Torment  to  the  guilty  Mind,  and  embafe  thofe 
very  Pieafures  they  indulge^  Thefe  very  Pieafures 
too  are  fhort  and  fleeting,  treacherous  and  deceit- 
ful, irregular  and  exorbitant,  a  Shame  and  Blemifh 
to  human  Nature;  and  if  Men  be  not  (cnfible  of  this, 
that  Ignorance  proceeds  from  their  own  Inadver- 
tency,    Their   Reafon   is   intoxicated    with    prefent 

De- 


"■■■  '    .^  ■  I  ■■    I  ^ 

BOOK  1 1 1.     of]dus  Chrill    1^3 

Delights,  and  their  Minds  blinded  by  vicious  Habics, 
by  which  they  degenerate  into  Brutes,  ftupidly  aban- 
don themfelves  to  the  tranlitory  Pleafures  of  Sin  and 
Liiftj  at  the  Expence  of  everlafting  Pains  ;  and  con- 
fult  the  Prefent  Gratification  of  a  vile  mortal  Body, 
with  the  Ruin  of  a  precious  and  imniortdl  Soul. 

Go  not  thou  therefore  after  their  Excefles,  nor  place 
thy  Happinefs  in   ferving,  but  rather  in  commanding, 
fubduing,  denying,  mortifying  thy  own     ^^ 
Inclinations*      Delidht  thou  in  the  Lord.       •'*     ^^  * 

o 

a,yid  he  fl) all  grant  thee  thy  Hearths  Dejire,  For  this 
Delight  will  teach  thee,  that  the  Happinefs  of  Man 
confifts  in  inward  and  fpiritual  Satisfactions,  in  the- 
Contempt  of  this  World  and  [ts  empty  Gayeties.  And 
the  lefs  tlicfe  are  efteemed  and  afFedled,  the  grearer  and 
more  ravifhingly  fweet  fhall  thofe  generous  and  noble , 
Pleafures  prove,  which  refult  from  the  Experience  of 
God's  Favour,  and  the  fubftantial  Comforts  of  a  good 
Confcience. 

But  ftill  thefe  Comforts  are  not  to  be  had,  without 
much  Labour,  many  Conflicffcs,  and  fbarp  Sufferings, 
For  the  corrupt  Inclinations  of  Flefh  and  Blood,  and 
the  confirm'd  Habits  of  Vice,  create  great  Difficulties 
andafk  Time  and  Pains  to  conquer.  And  conquer'd 
they  may  be,  by  introducing  the  contrary  Habits  of 
Virtue.  The  Flefh  indeed  will  recoil,  and  think  itfclf 
ill  ufed  ;  but  Reafbn  and  Religion  will  filence  thofe 
Grumblings,  and  refolutely  Perfevetance  in  good  Works 
vanquifh  all  thy  Reludances.  The  fubtle  old  Serpent 
will  feduce  and  importune  thee,  but  Prayer  and  good 
Thoughts  drive  the  evil  Spirit  away  ;  and  Failing  and 
holy  Excrcife,  or  conflant  lawfull  Bufines,  will  keep 
him  out.  For  he  never  enters  fo  eafily,  (o  fuccefsfully, 
as  when  Idlenefs  (cts  open  the  Door,  and  an  empty 
Heart  niakes  room  for  his  wicked  Suggeflions* 

CHAP. 


15^4  Of  the  Imitation  book  Hit 


CHAP.  XIV, 

Obedience  to  Sffperiors  ,*  enforced  by  Chris's 
Example^ 

Chrifl^  1\  Now,  my  Son,  that  the  Man  who  refufes 
JL  V  Obedience,  rejeds  the  Grace,  and  ex-^ 
dudes  himfelf  from  the  Favour  of  God;  and  by  ktkr 
ing  his  own  private  Advantage  inordinately,  breaks 
the  Order,  ^nd  obftruds  the  Good  of  the  Publick. 
Difreiped  and  Contumacy  to  Superiors,  is  an  infallible 
Mark  of  rebellious  Appetites,  and  of  Paflions  not  re- 
duced to  the  Governance  of  Reafon  and  Religion. 
Submiflion  therefore  is  of  great  Uie  for  fubduing  z^ac 
Flelh  and  its  Lufts  ;  and  a  good  Prefervative  againft 
Temptations.  For  the  foreign  Enemjr  will  be  more 
fuccefsfully  oppofed,  when  thy  domeftick  one  is  firft- 
vanquiflied,  and  all  quiet  within.  And  Man  himfelf 
is  his  own  worft  Encmy^  Nor  are  his  Circyimftances 
ever  more  full  of  Danger,  than  when  the  fenfitive  rai- 
ies  Infiiredions,  and  would  dethrone  the  rational  Sou!» 
And  in  order  to  this  bringing  the  inferior  Faculties 
to  Reafyn,  an  humbleOpiqionof  yourfelf  isnecellary ; 
for  Partiality  and  Pride  are  at  the  bottom  of  all  the 
Diforders  in  thy  own  Breafl:,  and  all  the  Difturbance 
given  by  unruly  Men  to  Society,  and  good  Govern- 
ment, of  all  Kinds. 

And  what  fnch  mighty  Merit  is  there  in  this  Sub-j; 
miflion  ?  What  Difparagement  can  it  be  thouglit  to 
thee,  who  art  Duft  and  Vilenefs,  when  thou  remem- 
breft,  that  I  myfelf,  the  Almighty  Majefty  of  Fiea- 
ven,  and  the  Lord  of  all  the  Univerfe  ;  I,  who  created 
thee,  and  the  whole  World,  out  of  Nothing,  did  yet 
condefcend  to  a  State  of  Subjcdion,  and  appeared  ia 
the  very  loweft,  moft  fervile,  and  defpicable  Form, 
fot  thy  fake,  who  arc  Nothing  ?  And  why,  but  that  (o 

thy 


\^ 


feooKlii.  of  Jcfus  Chrift.     i$$ 

thy  Pride  might  have  no  Pretence  to  fupport  it,  after 
fo  eminent  a  Pattern  of  Humih'ty  ?  Learn  then,  thou 
Wretch,  to  humble  thyfelf ;  and  hke  that  Lirth,  of 
which  thou  art,  be  even  content  to  be  trampled  upon, 
and  trodden  under  Foot :  Lay  thyfelf,  like  the  Streets, 
to  the  Feet  of  infulting  Men  who  walk  over  thee,  and 
never  reft  till  thou  haft  broken  thy  own  Perverfenefs, 
and  art  in  a  conftant  Readinefs  to  comply  with  every 
juft  Command  of  all  who  have  Authority  over  thee. 
Till  this  be  done>  purfue  thy  Paftions  withremorfe- 
lefs  Indighation,  and  fpare  them  not,  till  the  very  laft 
Remains  of  Pride  beabiblutelyfuppreffedand  killed  in 
thy  Heart*  And  if  thou  fometimes  find  ill  Ufage  and 
Tyrannical  Barbarity,  yet  ftill  conlideri  thou  art  but  a 
Klan,  and  ought'ft  not  to  complain ;  nay,  rather  con- 
fider,  that  thou  art  a  Sinner,  in  juftice  configned  over 
to  Hell  and  Eternal  Fire;  and  let  the  Anger  of  an  of- 
fended  God,  which  ftridlly  is  thy  Portion  and  Deferr, 
check  thy  Refentitients  of  the  Infblence  and  Injuries, 
the  Reproachful  Treatment,  and  unjuftiiiable  Haird- 
fhips,  which  Men  may  fometimes  offer  to  thee.  This 
Wrath  of  God  thou  haft  provoked,  but  I  iii  Mercy 
4?ared  thee,  I  had  Cdmpaflion  on  thy  Soul,  and  ran- 
fomed  it  from  Death  by  iny  own  Bloody  And  canft 
thou  thinki  that  no  Return  is  due  for  fuch  Mercy  ? 
Yes;  know,  that  I  require  thou  fhouldft  be  fen/ible  of 
the  aftoniihing  Greatnefs  of  my  Love,  and  iheiv  that 
Senfe  by  Gratitude  and  Humility  ;  by  a  mddeft  and 
refpedfull  Obfervance  of  my  Reprefcntatives  here  be- 
low ;  and  by  not  difdaining  to  fuffer  any  Shame  and 
Contempt,  any  injuftice  and  Barbarity,  when  Provi- 
dence and  Duty  call  thee  to  ic,  which  I,  thy  Maftet> 
thy  God,  did  not  grudge  to  undergo  for  thy  Sakc» 
Whilft  converfing  in  human  Flcfli  upon  Earth. 


CHAP. 


^1  ,  I  1 1       I  .  I  <   * 

10  Of  the  Imitation  BooKiih 


CHAP,     XV. 

God's   fhdgments    are    to    be  confiderd^   for  our 
Humiliation^ 

Difcipk.-]  W/Hen  thou.  Lord  uttereft  thy  Voice  in 
TT  Judgments,  my  Joints  are  loofed,  my 
Limbs  quake  for  Fear,  my  very  Soul  is  cdnfoundedi 
and  trembles  atrhy  Thunder*  In  the  midft  of  thefe 
n  ,  Horrors  I  begin  to  refle<51:,  that  the  Hea* 

'  *  vens  them  [elves  are  not  pure  in  thy  Jight,  and 

that  even  the  u4ngcls  xhow  hafl  charged  vpith  Folly  ^  If  then 
thofe  exalted  Intelledual  Spirits  where  not  able  toftand 
before  thee,  and  kept  not  their  iirft  Eftate,  W'hat  muft 
become  of  fuch  a  Wretch  as  I  am  ?  If  even  the  Stars 
fell  from  the  Firmament,  howcanDuft  and  Afhes  hope 
to  efcape  ?  They,  who  did  eat  Angels  Food,  degene- 
rated from  their  primitive  Excellence,  and  fed  on  Hulks 
with  Swine  ;  how  then  fhould  a  Creature  preferve  its 
Innocence,  whofe  very  Original  is  impure  ? 

This,  Lord,  convinces  me,  that  there  is  no  Holi- 
riefs  but  what  is  derived  from  thee  alone  ;  no  Wifdom 
without  thy  Governance  ;  no  Strength  a  fufficient 
Defence,  if  thou  withdraw  thy  Gracious  ProtedfcionJ 
no  Continence  or  Abftemioufnefs  eifedual,  except 
rhou  guard  it  ;  no  Watchfulnefs  againft  the  Enemy, 
imlefs  thy  weakeful  Eyes  keep  all  our  Approaches,  and 
rcpulfe  the  A(Taults  of  the  Tempter.  If  thou  ceafe  to 
fupportus  with  thy  mighty  Hand,  the  Waves  fwollow 
us  up  ;  we  fink  and  perifh  without  thee,  and  with  thee 
walk  upon  the  Sea  in  Safety  ;  Weak  and  unliable  are 
our  Refolutions,  but  thy  Grace  gives  Strength  andPer- 
feverance»  Cold  and  timorous  are  our  Hearts,  but 
ihou  warmeft  them  with  Zeal,  and  infpireft  them 
with  Courage.  Lift  up  then.  Lord,  our  Hands  that  hang 

down. 


aittd 


BOOK  I  u^  ofJcCus  Cbrlft.  15:7 

doyvn,  dud  our  feeble  Knees,  that  we  faint  not  in  this  Spi- 
ritual Warfar  ;  and  enable  thoie  who  can  do  notbini^ 
without  thee,  to  conquer  all  Difticulties  through  thy 
Srrehgth^ 

I  khow,  O  Lord,  that  if  anj  good  thing  feem  to  be 
in  itiei  yet  even  this  deferves  my  meaneft  Opinion, 
and  will  in  no  degree  juftify  my  thinking  orherwife 
of  myfelfi  than  as  a  moft  vile  and  worth lefs  Wretch. 
And  therefore:!  when  thy  angry  Juftice  afflidts  me,  it 
is  my  Duty,  with  the  profoundcfl:  Humility,  to  fay 
my  Mouth  in  theDuft,  and  irw^ekly  fubmit  to  thycor- 
reding  Hand,  For  though  I  cannot  difcover  all  the 
Reafons  of  thy  Myfterious  Judgments  ;  yet  this  I  find 
no  Difficulty  to  difcern,  that  I  myfelfam  nothing,  and 
that  I  proceeded  oat  of  nothing.  O  the  dark  i\byfsi* 
in  which  I  cad  find  nothing  relating  to  myfelf,  but  Va- 
nity and  Nothing*  Where  then  is  the  Prefumption, 
where  the  Pride,  the  lofty  Conceit  of  my  Worth  and 
Virtue  ?  Whit-'icr  are  all  my  vain  Confidences,  and 
towring  hnaginations  fied  ?  Tly  Judgments,  Lord, 
have  fwcpr  them  away  like  a  Torrent ;  and  all  are  funk 
inthofe  unlcarchable  Depths.  Thefefhcw  me  to  my- 
felf, and  juftify  the  Prophet's  Rcbnke,  r.  ^^ 
Shall  the  Cluy  exalt  it] elf  agamfl  the  Potter  j^j.  j^^jjj^ 
that  fafhiomd  it  f  Behold  as  the  Clay  is  in 
the  Hands  of  the  Potter,  Jo  is  every  Mortal  Man  in  thy 
Hand^  O  Lord. 

And  is  it  pt-fTiblc  for  that  Scul  to  fwell  with  Info- 
lence  and' vain  Conceit,  which  is  duly  fcnfible  of  thy 
Majefty,  and  fubmits  to  it,  wich  that  Lcwlinefs  and 
refigned  Submillion  which  thy  Truth  dirctls  ?  No,  no. 
Not  all  the  Voices  of"  Mankinds  confpiring  unani- 
moufly  in  his  Praife,  can  blow  iim  up  to  fond  Con- 
ceits of  his  own  Excellence,  when  once  lus  Hopes  and 
Heart  are  fixed  on  God,  For  he  conliders,  that  all 
thefc  are  but  fo  many  Copies  of  himfclf ;  frail  ard  fee- 
ble, deccivable  and  periihing,  Empcmcfs  and  Nothing. 
:  That 


m 


158  Of  the  Imitation  book  hi* 

That  they,  as  well  as  their  Words,  are  only  Air  and 
Sound,  and  both  will  quickly  vanifh  together ;  butGcd 
jrr  ^.^  and  his  Truth  remain  for  evermore.  Ceafe 

therefore  from  Man,  for  rohcrein  is  he  to  be 
accounted  of  f  and  endeavour  to  have  Praife  of  Him, 
X  Fet  iv  ^^°  refifieth  the  Prond,  but  in  his  own  due 

*     *         time  exdteth  themi  t^ho  humble  themjelves 
under  his  mighty  Hand, 

. '    ■  ■  ^ -iVi  --  I,  •  .If 

CHAP,    XVI. 

With  rvhat  Referves  we  ought  to  Praj^ 

chrifl^l  T  £  Y  jJ^Ij^  ^y  5qj^^  i^y  fj^g  Language  and 
-Li  Style  of  all  thy  Prayers  :  Lord  if  it  ht 
thy  Pleafure,  grant  me  this  Requefi  ;  If  what  I  afl^  coh^ 
duce  to  thy  Glory  y  do  thou  be  pteajcd  to  give  and  profper 
it:  Lord  if  Thou,  to  whom  all  Things  and  their  Confe^ 
quences  are  perfeElly  known,  feefl  that  this  will  be  for  my 
true  Advantage,  not  only  befiovo  it^  but,  with  it»  Grace 
toufett  to  thy  Glory :  But  if  thou  feefi  it  may  prove  hurt^ 
ful  to  me  do  not  only  deny  my  Petitions,  which  proceed 
from  Ignorance  and  Mijiake  >  but  remove  far  from  me  the 
very  Dejire  of  that,  which  cannot  hf  obtained  without 
n^  Prejudice, 

This  laft  is  a  very  reafonable  and  expedient  Re- 
queft  ;  becaufe  mdny  Defires,  which  feem,  not  in- 
nocent only,  bur  even  virtuoOs  and  wife,  profitable 
and  praifc* worthy,  in  a  Man*s  own  Eyes,  are  yet  nei- 
ther inspired  by  God,  nor  agreeable  to  his  Will :  Nor 
is  it  eafy  to  difcern,  whether  one  be  aded  by  a  good 
or  evil  Spirit  ;  or  whether  in  the  Matter  of  his  Pray- 
ersi  his  own  Inclination  and  private  Refpcas  do  non 
determine  him^  And  many  a  one,  who  hath  fancied 
the  Impuife  of  Divine  Grace,  and  perfiiaded  him*- 
fcif,  that  he  hatb  been  directed  and  afted  by  it  all  ^- 


>-  — ■■    ■■     .    I  ^. 

BOOK  1 11.    ofjefm  Chrifl.   i^0 

long,  finds  the  Delufion  our  at  laft:  And  what  he  im- 
puted to  the  Spirit  of  God,  proves  in  the  End  a  Sug- 
geftion  of  tiie  Devil,  or  the  eager  Longing  of  his  own 
vain  Mind^ 

The  furefi:  Way  then  ntver  to  offend  God  in  thy  De- 
iires,  and  to  be  accepted  in  thy  Addrefles  to  him,  will 
be  to  temper  all  thy  Inclinations  with  his  Fear,  and  not 
fo  much  as  indulge  a  fecret  Wiih,  without  fuch  Refer- 
vations,  as  may  teftify  an  entire  Submiflion  to  the  Di- 
vine Difpofah  And  when  thofe  Wilhes  breakout  intp 
W  Olds,  Men  fhall  do  well  to  conceive  and  prefent  them 
in  fuch  Forms,  as  may  exprefs  fome  Check  upon  them- 
felves,,and  mighty  Caution  in  rcftraining  their  Tongues 
from  alking  any  Thing  in  a  Percmtory  Manner  >  but 
leaving  the  Matter  entirely  to  God's  better  Choice.  As 
thus  :  M  Lord  thou  l^orpeft  whether  the  havingp  or  the 
V  being  denied  the  Mutter  of  my  Petition,  bi  mofl  conve' 
»  nient  ';  and  therefore  ail  1  beg  is,  that  what  thoft  feejl 
^  mofi  txpedient,  may  be  done  ;  I  afk,  indeed^  as  is  my 
v>  Dury,  but  I  prefunie  not  to  prefcribe  to  ihy  heaven* 
aa  ly  W'ifdom;  Give  therefore>  Lord  fuch  Things, 
;»  arid  in  fuch  Meafures,  and  at  fuch  Times,  as  thou 
»  feeft  ^t.  Deal  with  me  as  thou  Jcnoweft  is  neceila- 
•  ry :  For  that  I  am  well  affured  is  beft  for  me,  which 
a>  is  mod  agreeable  to  thy  WilL  and  moft  conducive 
«  CO  thy  Glorv,  Appoint  me  any  Pofl:,  and  ufe  me 
is  as  thy  own  :  turii  and  change  me,  and  my  Fortune, 
»  at  Plcafure :  I  only  beg  to  be  qualified  for  thy  Di- 
r>  fpenfation,  to  ufe  them  rightly,  and  greatly  to  im- 
55  prove  under  them^  For  I  am  thy  Servant,  devoted 
«  to  thee  without  tliS  lead:  Referve  :  I  defire  nor  to 
s»  hve  to  myfelf,  but  to  thee  ;  Oh  !  that  1  might  be 
n  enabled  faithfully  and  worthily  to  perform  that  Ho- 
»  mage  and  Duty,  to  all  which  my  Heart  is  moft 
i>  freely  and  fincercly  di{J3ofed, 

.r 

*■' 


i6o  Of  the  Imitation  bqqkIII^ 

CHAP,    XVII 
A  Prayer  fsr  Grace  to  do  the  Will  of  God^ 

•^e/^'/^J  "LjEar  me,  moft  merciful  Saviour,  1 
JL  JL  ..  humbly  befeech  thee,  and  let  thy 
^  Grace  be  ever  prcfent  with  thy  weak  unworthy  Ser- 
a>  vant,  I  am  not  of  myfelf  able  to  do,  or  think  any 
«  Thing  that  is  good,  O !  let  thy  Spirit  afiift  my  poor 
^>  Endeavours,  vanquifh  the  Temptations  that  (o  thick 

*  befet  me  >  fix  my  inconftant  Mind,  and  follow  mc 
up  all  the  Days  of  my  Life,  that  I  may  perfevere  in 
^  good  Works  unto  the  End.  Regulate  my  Affedti- 
3»  ons  and  Defires,  and  confine  them  to  fuch  Objeds 
9?  only,  as    are   well-pleafing  in  thy  Sight,    Let  thy 

V  Will  be  the  Guide  and  Meafure  of  mine,  and  let 
»9  mine  fteadily  conform  to  thy  Pleafure.  Remove 
•»  far  from  me  all  Inclinations  and  Aver/ions  but  fuch 
s>  as  agree  with  thofe  of  the  Blefl'ed  Jefus.  Help  me 
91  to  die  daily  to  the  World,  and  to  the  Things  of  the 
«  World ;  and  mortify  my  Vanity  to  that  degree,  tliar 
»>  even  Shame  and  Contempt  for  thy  Sake,  may  be 

♦  not  only  fupportable,  but  welcome  to  me.  Let  all 
»  my  Hopes  and  Wifhes  center  in  Thee  alone  ;  and  no- 
3)  thing  appear  defirable,  in  Comparifon  of  a  pure 
•»  Heart  and  peaceful  Confcience,  I  or  thou,  O  Lord, 
*»  art  my  Peace,  Thou  my  only  Reft  ;  in  Thee  alone 

V  is  Pleafure  and  true  Satisfadion,  and  all  without 
9  Thee  is  Mifery  and  Torment,  Oh  ]  grant  me  this 
39  Blefled  Retreat,  this  Happy  Security  ;  that  I  may 

•  abandon  all  ti:e  falfe  Appearances  of  Happiness  here 
^>  below,  and  find  foft  Eafe  and  fweet  Rcpofe  in  thy 
*.  Love  and  Favour,  Thou  True,  Thou  Chiefly  Thott 
sj  Eternal  Goodj  of  pious  Souls, 


CHAP, 


^oQKill.     ofjdus  Chrifl   i6i 

CHAP.  XVIII. 
€oJ  is  cur  entj  Comfort  in  Trouble* 

^'f'¥'^  W'Hatever  Comforts  and  Happinefs  \ 
▼  T  propofe.  This  is  not  the  Time,  and 
Pkce  of  enjoying  them,  but  I  exped  that  Blefled  Fru- 
ition  in  another  State,  For  what  would  it  avail,  could 
I  attain  the  utmofl  Dchghts  the  World  can  afford,  when 
a  very  fhort  Space  muft  of  Neceffity  put  a  Period  to 
them  ?  Do  not  then  miftake  thy  Happinefs,  my  Soul; 
for  tlicfe  Things  are  not,  cannot  be,  thy  Reft.  The 
fulnefsofjoy  and  undifturbed  Pleafure  is  no  whereto 
be  found,  fave  in  God  only  :  He  h  the  Comforter  of 
the^^fflided.  He  the  Wealth  of  the  Poor,  He  the  Sup^ 
port  and  Strength  of  the  Weak,  He  the  Glory  and  great 
Reward  of  the  Humble. 

Nor  let  if   difturb   thy   Peace,  or  difcourage  thy 
Hcpe,  that  thou  canft  not  yet  afpire  to  thy  promifed 
Felicity.  I  or  God  is  faithful   and  cannot  Lie.     Only 
wait  his  own  Time  patiently,  and  thou  (halt  not  fail 
of  his  Mercy,  and  an  abundant  Recompence  of  thy 
Faith  and  patient  Truft  indue  Seafon.    But  if  this  De- 
Jay  draw  off  thy  Affedlions  to  prefent  Comforts,  and 
abate  thy  Zeal  for  fliture  and   diftant  Rewards,  thoa 
ihalt  dehre  Earthly  Bleflings,  and  not  be  filled ;  and  at 
the  fame  Time  fhalt  lofe  thofe  heavenly  and  Eternal 
Joys,  which  alone  can  fatisfy,  and  make  thte  happy^ 
Vfe  then  thefe   Temporal  Things,  but  love  none  but 
the  Things  that  are  Eternal,    The  prefent  were  norde- 
fign'd  for  Enjoyment,  but  for  Neceflity  and  Conveni- 
ence.    Thy  Nature  is  nor  cut  out  for  them,  nor  is  irin 
their  Power  to  make  thee  perfe(5b ;  rho'  all  this  mortal 
Stare  is  capable  of,  were  united  together  for  that  pur- 
pofc.     For  God  alore  is  a  Good,  hvsic  enough  to  hi;  the 
Celires  of  an  immortal  Soul ;  He  only  is  proportion'd  to 
L;^  thy 


I  lll*»    i     I  II       1 1  11       I  I        ■■ ■■  ■  I  ■ 

162  Of  the  Imitauon  moKiiii 

thy  Wants  and  noble  Faculties  :  and  the  Happinefs  to 
be  inet  with  in  him,  is  not  tranfitory,  imperfect 
Thing,  which  the  Children  of  this  Generation  fondly 
Covet  and  Admire ;  but  that  exquilite,  that  infinite  and 
inward  Delight,  of  which  iho.  Pure  in  Heart,  and  Spi- 
ritual Perfons  receive  fome  fweet  Foretaftes  and  Pledges, 
by  haviug  their  Converfation  in  Heaven,  while  they 
themfelves  are  upon  Earth.  For  Man  is  vain,  and  all 
his  Comforts  lilce  him ;  Empty  and  unfatisfadrory,  falfc 
and  fleeting,  fwift  in  decay,  and  of  ihort  continuance : 
Bur  thofe  from  God  refemble  the  Perfedtions  of  their 
Author,  Spiritual  and  True,  Immutable  and  Eternal. 
A  truly  pious  Soul  can  never  be  deftirute,  becaufe  ht 
conftantly  bears  his  Happinefs  about  him,  even  the 
Blefled  Jefus,  the  Divine  Comforter ;  and:,  when  be- 
reft of  all  befides,  can  thiis  eonverfe  with  him  in  the 
profoundeft  Solitude. 

Blelfed  be  thy  Mercy,  O  deareft  Jefus  J  BlelTed  be 
ihy  cheering  Prefencc !  O  let  me  never  be  deprived  of 
this  incftimable  BHfs.  While  I  have  this  Confolation 
within,  I  feel  no  Want  of  Earthly  Enjoyments  :  For 
this  fupphes,  exceeds  them  all.  Oh  J  let  me  thankful- 
ly rejoice  in  thy  Favour,  and  the  Light  of  thy  Coun- 
tenance lifted  up  upon  me  !  Or>  if  at  any  time  thoii 
withdraw  thofe  bright  Beams,  and  inrerpofe  a  Cloud 
of  Sorrow  ;  yet  even  then  preferve  me  from  fad  Di- 
ftruft,  and  let  the  Confideration  of  thy  WilL  which 
is  always  beft,  be  my  Support  in  my  blackeft  andmoft 
Melancholy  Circumflances^  Let  me  not  caft  away  niy 
Hope  and  Confidence,  becaufe  thou  hidefl  thy  Face 
for  a  Scafon ;  but  help  ine  to  difcern  the  great  Wifdom 
and  Benefit  of  fuch  trying  Difpenfations,  and  to  fup- 
port  my  Fauh  with  the  Profpedl  of  thatReward,  which 
is  laid  up  in  Heaven  for  thofe,  upon  whom  Patience  hath 
itsperfed  Work.  For  thou,  OLord,  art  Gracious  and 
p.  I    ...  Merciful,  and  though  we  perpetually  of^ 

"'   *  fend  and  provoke  thee, yet  wilt //'f'/^^<?^^^- . 


*;jj.    I  • — • m 

BOOK II  I.  o/' Jefus  Chrifl,     163 

rt^ajs  be  chiding,  nor  k^ep  thy  Anger  for  ever;  but  wilt 
f urn  again,  and  in  much  Compaflion  quicken  thy  Suf- 
fering Servants,  that  they  may  rejoice  in  thee,  and  tri^- 
tfmpii  over  their  Calamities^ 


t 


CHAP,     XIX. 
Of  cafiing  cur  Care  upon  GOD* 


Chrijf:]  \I\y  Son,  b^  content,  that  I  fliould    dif 

i>l  pofeofl 
Divine  Wiflom  fees  fit  ;  for  I  beft  know  what  is  con- 


Thee   and  all    thy  Affairs, 


as 


venient  for  thee^  Thou  judged  rafhly,  and  art  liable 
to  human  Frailties*  Senfe  and  prefent  Satisfadtions 
blind  thy  Eyes,  and  byafs  thy  Realbn ;  but  Chriftians, 
who  fhould  walk  by  Faith,  and  not  by  Sight,  mufi: 
not  be  govern'd  by  the  fame  Meafures,  which  common 
Men  make  ufe  of,  in  diftinguifhmg  Good  and  Evil 
Accidents^ 

Difciple^  Lord,  I  acknowledge  my  Infirmity  ;  and 
am  fenlible,  that  thy  Care  and  Concern  for  me  is  more 
prudent,  more  tender,  than  that  I  have  for  my  own 
lelf  And  he  hath  made  but  fmall  Progrefs  in  the 
School  of  Chrift,  whofe  weak  Faith  is  ftill  to  learn  that 
Leflbn,  of  being  fatisfied  with  all  thy  Di/penfations, 
and  cafting  his  Care  upon  zUqq,  All  therefore  :hat 
I  beg,  is  the  eftabliiliing  my  Heart  in  the  way  ofrhy 
Commandments  ;  and,  fb  lang  as  I  fwcrve  not  from 
Truth  and  Righteoufnefs,  fecure  my  Soul,  and,  for 
the  reft  do  thy  Pleafure*  For  thou  art  Wife,  and 
Juft,  and  Good  ;  and  fuch,  I  am  fure,  are  all  the  Me- 
thods of  thy  Providence ;  Tho'  Human  Underfland- 
ings  may  not  diftindtly  perceive,  nor  be  able  o  ac- 
count for  the  Reasons  of  them.  If  therefore  rhon  con- 
demn me  to  Darknefs  and  Affliction,  I  will  praife  and 
L  I  tliank 


IN  '■ *"    I         '■■    ■       Mi— Mi— II        IIIWIII      III"     ■!  I         ■        m' 

164.  Of  the  Imitation  bookiii* 

thank  thee  for  thy  deferved  Corredion,  even  in  the 
inidft  of  my  Trouble  ?  Or,  if  thou  {{jare  the  Rod,  and 
«iake  my  Darknefs  to  be  Light,  I  will  then  thankfully 
receive  the  Bleiling,  and  magnify  the  Favour  which  I 
cannot  defene* 

Chriji^  l|^s  is  indeed,  my  Son,  the  Difpofition  and 
Deporcmentlbefitting  the  Charader  of  my  Faithful 
Children*  And  all,  who  profefs  to  walk  with  me  in. 
Piety  and  Virtue,  muft  bring  themfelves  to  a  Soul  f» 
even,  fo  reiign'd,  that  Suffering  and  Joy,  Poverty  pr 
Riches,  may  be  entertained  alike*  The  One,  without 
Murmuring  or  Complaint; the  Other,  without  the  leaft 
Pride  or  Change  of  Temper.  For  both  are  equally  the 
Appointment  of  My  Providence^  and,  as  fuch,  ftiouW 
be  met  with  Chearfulnefs  and  perfed:  Content, 

Dlfcifle^  Lord,  I  am  willing  to  endure  whatever 
thou  art  pleafed  to  lay  upon  me.  I  do  defire  to  receive 
Good  and  Evil,  the  Sweet  and  Bitter,  the  Comforts 
and  the  Croflfes  of  this  Life,  with  the  very  fame  Refent- 
ments  of  Mind*  Nay,  nor  only  to  receive,  but  to  be 
thankful  for  both,  fince  both  come  from  thy  own  Hand, 
which  cannot  err  in  ordaining  all  my  Events*  This 
only  I  implore,  that  in  all  Changes  of  Condition,  thou 
would'ft  in  thy  Mercy  preferve  me  from  Sin  :  For, 
w  ile  I  keep  my  Innocence,  and  continue  in  thy  Love, 
no:  Calamity,  nor  Death,  nor  Hell  itfelf,  fhall  make 
tne  afraid.  However  thou  may'ft  exercife  my  Pati- 
ence, or  frown  upon  me  at  prefent  ;  yet  fb  long  as 
thou  dofl:  not  caft  me  off  for  ever,  not  blot  my  Name 
out  of  thy  Book  of  Life,  I  am  above  all  Danger;  and 
the  urmofl  Powers,  and  Malice  of  Fortune,  and  Ene- 
mies, and  Devils  combined  together,  can  never  hurt 


CHAR 


'■■  '■'"  I  p> 

BOOK  1 1  !•  ofjefus  Chrift     i6$ 

CHAR    XX, 

Chrlfi  our  Pattern  of  Patience  in  ^ffliEiioft, 

€hrifl^  \yf  Y  Son,  remember  I  came  down  froftj 
1?  JL  Heaven  for  thy  Salvation  ;  I  bore  the 
Punifliment  due  to  Thee,  and  all  the  Miferies,  to  which 
Human  Nature  is  expofed*  I  bore  them,  not  by  Con- 
ftraint,  but  Choice,  and  urged  by  no  Neceflity,  but 
that  which  powerful  Love  impofed  upon  me.  And 
One  great  End,  for  which  I  condefcended  to  do  foj, 
was  to  teach  thee  Patience  by  this  Example ;  and,  that 
my  willing  Sufferings  might  difpofe  thee  to  fubmit  to 
the  neceflary  Incumbrances  of  thy  present  Condition, 
Vithout  Reludance  and  Murmuring,  Sorrow  became 
famihar  to  me  5  My  conftant  Attendant  from  the  Man- 
ger to  the  Crofs ;  for  every  Hour  produced  fbme  frefh 
Inftance  of  it*  My  Circumftanees  were  low,  and  I  con- 
tented myfelf  with  the  Want  of  even  the  NecefTaries  of 
Life;  my  Innocence  was  flandered,  and  daily  Com- 
plaints and  Reproaches  were  founding  in  my  Ears  f 
Shame  and  Contempt  I  entertain'd  without  Return  or 
angry  Refentment  ;  my  good  Deeds  were  repaid  witE- 
Malice  and  Ingratitude,  my  Miracles  blafphemed,  and 
m/  Doctrine  traduced  and  vilely  mi/reprefented. 

DifcipleJ}  Yes,  Lord,  I  read  the  Story  of  thy  invin- 
cible Meeknefs  with  Wonder  and  Aftonifhment;  and 
cannot  but  infer  from  thence,  that,  fince  thou  wert 
pleafed  to  give  fuch  amazing  Proofs  of  an  entire  Obe— 
d fence  to  thy  Heavenly  Father's  Will ;  L  who  am  a 
wretched  Sinner,  and  not  only  fubjed  to  thefe  Mife- 
ries  by  the  Condition  of  my  Nature,  but  one,  who  have 
deferved  them  as  Chaftifements  for  my  TranfgrefTi-- 
ons,  am  much  more  obliged,  with  a  moft  perfed  Sub- 
million,  to  receive  whatever  thy  Providence '  thinks 
fit  to  inflid  ;  and  muft  by  no  means  grumble  at  the 
L  4  Weight 


166  Of  the  Imitation  book  i  ii^ 

Weight,  or  theCondnuanceof  any  Biimien  thouiaalc 
Jav  upon  me  in  the  prefent  World.     If  any  Thing  here 
feem  heavy,  yet  it  is  rendred  much  eader  and  more 
fupportable,  by  the  AiTiftance  of  thy  Grace,  by  th^  Con- 
templation  of  thy  Example,  and  by  the  many  Patterns 
of  Conftancy  and  Virtue,   which    thy    now  glorious 
Samts,  but  once   afflided  Servants,  who  travelled  the 
feme  rugged  Journey  of  Life,  have  in  all  AgQS  fet  foe 
my  Imitation  and  Encouragement.     I  plainly  fee,  un- 
der this   Go{pel-ll:ate,  a  mighty  Support,  whicfc  evei| 
thy  own  peculiar  People  wanted  under  the  Old  Law* 
For  then  the  Way  to  Heaven  was  dark,  and  the  Pro- 
(ped  at  their  Journey,s  End  \q(s  glorious  and  inviting. 
Few  then  apphed  themfelves  with  Zeal  to  feek  a  Fu- 
ture  and    Spiritual  Kingdom  ;  nor  could  they  do  (9 
with  equal  Encouragement,  till  thy  Meritorious  DeatJx 
had  opened  an  Entrance  into  the  High  and  Holy  Placed 
But  how  contentedly,  how  thankfully,  ought  I  to  tread 
in  thy  Bleffed  Steps,  fuftained  by  the  Afliirance  of  E^ 
ternal  Rewards,  and  direded  in  the  right  Way  by  the 
?ohnw  Ligbrof  thy  Doclrine  ?  For  thou  art  the 

'  *         Way,  the  Truth  and  the  Life  ;  Thy  k^\"._ 

d:ipnshave  taught  Me,  and  all  Bdievers,   that  Tribu- 
lation is  the  Pafla'>e  to  thy  Heavenly  Kingdom  ;  and 
that  the  proper  Method  of  attaining  thy  Grown,  is  be- 
ing made  a   Partaker  of  thy  Crofs,    Had'ft  thou  not 
gone  before  us,  who  would  have  the  Heart  to  follow  I 
Who  could  perfevere  in  a  Courfe  of  Sufferings  ?  Nay, 
thoMgh  thou  had  thus  fhewed  us  the  Way,  yet  how 
loth,   how  backward    are  we  to  follow  ftill?' And,  if 
neither  thy  Miracles,  nor  they  Precepts,  thy  wondrous 
Humiliation,  nor  they  glorious  Exaltation,  can  warq 
us  into  greater  Zeal  and  Refolution,  than  by  lameiita- 
ble  Experience  we  daily  fee  and  ^zt\  they  do  ;  Ho\r 
wretchedly  flothfiil,  alas  \  how  cold,  and  morionlefs, 
fhould  we  have  flood ;  had  not  thy  Grace  and  marvel- 
knis  Condefcenlion  vouchfafed  to  grant  us  the  Advan- 
tage 


gW.lii . 

BOOK  III.  0/ Jefus  Chrift.     167 

tage  of  To  clear  a  Light,  and  the  powerful  Motive  of 
(o  bright  an  Example  ? 


CHAP,      XXL 

Of  hearmg  Injuries  ;  and  horo  roe  may  jnd^e  of  true 
Patience, 

■Chrifl^  /^^£afe  thy  Complaints,  my  Son,  and,  whetr 
v^'  Aftlidlons  threaten  to  attack  thee,  call 
to  remembrance  what  I  endured  for  thy  Sake  ;  Nay, 
not  what  I  endured  for  thine  only,  but  what  fo  many 
brave  and  generous  Saints  have  iince  courageoufly  en- 
dured for  mine.  Alas  ]  thy  Trials  yet  are  {intall,  nol" 
iiaft  thou  refifted  unto  Blood,  as  I  and  They  have  don6 
Their  Difficulties  were  greater,  their  Temptations  fhar- 
per,  their  Sorrows  more  piercing,  their  Exercifes  mote 
fevere;  and  yet  in  all  thefe  they  were  more  thanCon- 
ijuerors.  It  will  therefore  be  of  great  Service  to  th^ 
confirming  thy  Hope  and  Patience>  if  thou  diligently 
compare  thy  very  light,  with  their  much  heavier  Bur- 
then ;  and  reproach  thyfelf  for  finking  under  a  Weight, 
which  they  wou'd  fcarce  have  felt.  But,  if  thy  own 
Load  feem  fb  unfupportable,  and  thou  canft  hardly 
be  brought  to  thi' k  the  Cafe  of  others  fo  much  more 
de-'lorable  ;  coiifider,  whether  this  falfe  Eftimate  do 
not  proceed  from  partial  AfFedion,  Tendernefs  to 
thvfelf  and  a  fretful  Impatience,  rather  than  from 
the  true  Nature  and  Reafon  of  the  Thing,  For  Thefe 
corrupt  Men's  Judgments,  and  make  them  fee  their 
own  and  other  Peoples  Circumftances  with  very  diffe- 
rent Eyes.  But  be  thy  Ideas  true  or  miftaken,  yet 
ftill  the  greater  and  the  lefs  Calamities  call  equally  for 
Submiflion  and  Conftancy.  And  it  is  nor  the  Degree^ 
or  Meafure,  but  the  Author  and  the  Confequencc^ 
L  $  ^ 


l68  Of  the  Imitation  bookIII. 

of  Siiffering,  which  is  the  proper  Motive  to  Patience, 
Now  the  better  thou  art  compofed  under  any  Trou- 
ble>  the  more  commandable  is  thy  Wifdom,  and  the 
larger  will  be  thy  Recompence*  Nay,  not  only  fo,  but 
the  eafier  will  be  thy  Lot  too^  For  Confideration  will 
reconcile  thee  to  it,  and  Time  and  Experience  make 
the  Thing  familiar.  Nor  matters  it  much,  who  arc 
the  immediate  Inftruments,  or  from  what  next  Hand 
thy  Afflidions  come.  For  thofe  are  very  Idle  Pre- 
tences, which  Men  ufually  labour  to  cover  their  want 
©f  Temper  withal:  >»  Had  this  been  done  by  an  Ene- 
to  my  or  a  Stranger,  I  could  have  born  it ;  but  from 
»>  a  FfTend,  a  Relation,  one  whom  I  have  highly 
3>  obliged,  and  have  a  Right  to  exped  better  Ufage 
«>  from,  what  Flefh  can  brook  fuch  Bafenefs  and  In- 
M  Gratitude  ?  Had  I  given  any  juft  Occaiion  for  that 
«•  difparaging  Report,  it  would  never  have  vex  d  me; 
V  but  to  be  flander'd  and  abufed,  without  any  Ground, 
M  without  the  leafl  Fault  or  Provocation  of  Mine, 
»  methinks  Ws  very  hard  t  The  Thing  itfelf  I  could 
»  away  with  ;  but  the  Perfon  or  the  particular  Cir- 
^  cumftances,  put  me  out  of  all  Patience^^,  Alasj 
thefe  are  nice  and  frivolous  Diftindions  ;  {iich  as  arc 
altogether  foreign  and  impertinent  to  the  Matter  in 
Hand; and  what'the  Virtue  of  Patience  is  no  way  con- 
tern  d  in.  For  this  takes  Injuries  and  Affronts  by  the 
great,  without  entering  into  any  particular  Examina- 
tion of  their  Nature  and  Quality,  and  peculiar  Aggra- 
vations; nor  does  it  at  all  regard  the  Perfon  by  whom 
it  is  exercifed  >  but  con/iders  that  Perfon  only  by  whom 
it  is  to  be  crowned. 

No  Man  hath  yet  arrived  to  a  duePerfedion  in  this 
f5race,  who  is  not  content  with  any  kind  of  Trial, 
fiom  any  Hand  whatfoever.  The  Differences  of  Friend 
Or  Foe,  of  Superior,  Inferior,  or  Equal  ;  of  a  good- 
aatur'dand  confcientious,  or  a  wicked,  perverfc,  vexa- 
lious  Man,  are  of  no  conilderation  at  all.     But,  let, 


BOOK  III.    of  ]q{us  Chrift  169 

the  Provocation  be  what  it  will,  and-  come  from  whom 
it  will,  let  it  be  offered  but  once,  or  repeated  never 
fo  often,  'tis  all  alike.  Becaufe  in  all  the  over-ruling 
Hand  of  God  is  attended  to  ;  and  every  Thing  re-^ 
ceived,  as  ordained  and  originally  inflided  by  him; 
and  what  proceeds  from  him  is  always  good  and  fare 
to  turn  to  Account,  And,  as  nothing  he  appoints* 
tho'  feemingly  never  fo  grievous,  fhall  be  to  good 
Mens  Di (advantage  ;  Co  nothing  tho'  never  fo  flight 
and  defpicable  in  itfelfi  when  dutifully  and  decently- 
entertained,  (hall  be  pafled  over  unrewarded.  Arm 
thy felf  therefore  for  Combat,  and  declme  no  Occafion 
e£  engaging  that  offers,  if  thou  defire  the  Glory  of 
the  Conquefl:*  Without  Fighting  thy  Way  through, 
there  is  no  comming  at  the  Crown.  And  they,  who 
refufe  to  fuffer  with  Chrift,  do  in  effed,  and  by  ne- 
eelTary  Confequence  refufe  to  reign  with  him.  Stand 
up  then  bravely  to  Afflidions,  and  quit  thyfelf  like  a 
Man  ;  Repofe  and  Happinefs  is  what  thou  coveteft, 
butthefc  are  only  to  be  obtained  by  Labour*  Vidory 
and  Triumph  are  the  Tilings  thou  aimeft  at  ;  But  who 
was  ever  yet  fo  abfurd,  as  to  think  of  Triumphs  with- 
out Enemies  and  Hardihips,  oc  of  Conquering  with- 
out a  Battels 

Dlfciple^  I  acquiefce,  dear  Lord,  in  all  thou  fay'ft : 
faor  will  I  indulge  fuch  vain  Imaginations,  But  fince 
even  where  the  Spirit  is  moft  willing,  the  Flelh  is  mi- 
ferably  weak;  affift  me,  I  befeech  thee,  that  by  thy 
Power  and  Strength  I  may  be  able  to  do,  what  by 
my  own  I  cannot  accompliih,  and  Nature  is  averle 
ftom  fo  much  as  attempting.  Thou  knoweft  full  well, 
how  little  I  can  bear  ;  how  every  Shock  makes  my 
feeble  Heart  give  ground  >  Lord,  do  thou  fupport 
and  confirm  me,  that  Tribulation  may  appear,  ndt 
only  tolerable,  but  even  defirable,  in  compliance  with 
ny  Will  and  my  Duty,  For,  what  Regret  foevcr 
Humanity  may  betray  in  thefe  Cafes>  when  Danger 


M«,  '       ..  '. «■ 

lyo  Of  the  Imitation  ^ookIII 

approaches;  In  my  own  better  Judgment,  which  con-? 
fiders  Things  in  the  Chriftian  and  Spiritual  Senfc,  I  aiii 
abundantly  fatisfied,  how  much  the  Harlher  Difpenfa- 
tions  of  thy  Providence  conduce  to  my  Soul's  Advan-? 
tage*  And,  tho'  m  Chaftifiment  for  the  frefent  jcems. 
pjoHs  hm  ^ievous^  yet  my  better  Senfe,  when  I  think 
freely,  convinces  me  of  thy  Wifdom  and  M^rcy,  and 
that  it  is  even  good  for  me  to  be  affii^ed^ 


CHAP,     XXII. 
7he   Infirmmes   and  Mlferies  of  (rmr  frefent  Stat^^ 

Defcifle^  T  y^ill  ^onfefs  my  VnrighteoHfhefs  unto  the 
Pfal.xxxn^  J-  Lord,  and  bewail  my  Infirmities  be- 
fore him*  For  every  trivial  Accident  cafts 
Itie  down,  and  I  am  often  overwhelm'd  with  Sorrow, 
upon  Occafions  which  my  calmer  Thoughts  abundantly 
convince  me,  deferve  rather  my  Contempt,  than  my 
ferious  Concern*  Sometimes  I  fee  and  condemn  my 
own  Folly  ;  and  mighty  Refolutions  I  make?  how 
bravely  I  will  behave  my felf  for  the  Time  to  come  > 
and  yet,  upon  the  next  Aflault  of  fbme  llight  Misfor- 
tune, this  imaginary  Hero  is  beaten  from  his  Poll,  and 
cannot  ftand  the  Shock  of  a  very  common  Difficulty, 
The  poorefl:  and  mod  difpicable  Things  are,  I  find, 
capable  of  becoming  great  and  dangerous  Temptati- 
ons ;  And  I,  who  at  a  diftance  defy  them,  yet,  when 
brought  to  the  Trial,  feel,  by  fad  Experience,  upon 
how  flippery  Ground  I  ftand. 

This  is  indeed  the  wretched  Condition  of  thy  poor 
tinftable  Servant:  But,  Lord,  do  Thou,  in  much  Com- 
paflion,  look  upon  my  Frailty,  for  thou  knowefl:  it 
T,r,  I     .         more perfe6i:Iy  than  I  myfcif  can*  Stretch 

deep 


..  .Hi,         I '••' 

bookHI.   ^  Jeliis  Chrift.    171 

a«a— — — Ml  I      I         II  —————— ———i—^i—— —i— 

deep  Waters,  and  our  of  tf  is  Mire  of  Sin  and  Weak- 
htfsy  that  I  finknot,in  my  Corruption^  I  cannot  ca- 
illy  exprefsthe  melancholy  Reflections,  the  Shame  ancl 
Confulion,  the  Indignation  and  fad  Perplexity  o€ 
Heart,  wluch  the  Corifcioiifnefs  of  my  own  InabiHty 
to  refift  Temptations,  and  the  Inconftancy  of  my  beft 
and moft vigorous  Pnrpofes  create,;  and  tho*  my  Will 
be  not  always  vanqnifhed^  nor  do  I  (blefled  be  GodJ- 
yield  to  every  wicked  Suggeftion  ;  yet  the  repeated 
Aflaults  of  the  Enemy  difturb  my  Quiet,  and  I  an^ 
weary  of  a  Life,  which  confifts  of  perpetual  Hazard, 
and  painful  Conflids  with  myfelf.  The  Wretchedneis 
t>f  my  Condition  is  but  to  manifeft  :  I  need  no  other 
Argument  to  prove  it,  than  that  eafy  AcccCs  evil 
Thoughts  find  in  my  BreafI:  ;  which,  in  defpight  of 
all  my  watchful  Care,  and  mofl  manful  Struggles,  are 
much  fboner  infinuated  and  received,  than  either  dri- 
ven out  again,  or  prevented  from  entering. 

Look  down  then,  thou  Almighty  Rock  of  fjraef^ 
and  Lover  of  Souls,  and  interpofe  thy  Power  and 
Proredion  ;  give  ftafonable  Succour,  and  happy  Suc- 
cefs  to  my  too  fruitlefs  Endeavours.  Arm  and  guard 
me  with  Strength  from  above ;  and  fuffer  not  the  old 
Man,  the  corrupt  Inclinations  of  my  Flefh,  which  re* 
fufes  to  be  entirely  (bbdaed  and  brought  to  Reafon, 
to  ufurp  the  Dominion  over  my  better  part.  For  tliis 
cbflinate  Rebel  renews  its  Iniurredions  daily,  and 
bids  me  Battel  ;  calls  me  to  Combats  and  hazardous 
Engagements,  which  mud  never,  never  end  in  per- 
feA  Peace  and  Safety >  fo  long  as  this  miferable  State  of 
Mortalicy  endures.  Mofl  miferable  indeed,  fince  eve- 
ry Adion  and  Accident  of  my  Life  involves  me  in 
frefh  Dangers  ;  fince  every  Step  I  take  is  upon  Snares 
and  Precipices  ;  fince  every  Time  and  Place  is  thick, 
befet  wiih  Troubles  and  Toils,  with  Treachery  and 
Temptation,  and  a  numerous  Hoft  of  Enemies  ready 

to 


172  Of  the  Imitation  book  1 11, 

to  devour  and  fwallow  me  up.  For  fatal  uninterrupted 
SuccciliOns  of  Trials  every  Moment  renew  their  At- 
tacks ;  and  when  I  have  happily  vanquifhed  many, 
and  fondly  promife  myfelf  a  Truce,  as  many  more. 
immediately  draw  down  upon  me,  and  make  fiercer 
and  more  furious  Attempts  upon  fbme  other  Quarter, 
which  1  hoped  had  been  fufficiemly  cover'd  from  their 
Approaches, 

And  can  a  Life,  fubje<5l:  to  fuch  Surprizes  and  Ha- 
aards,  em.bittered  with  fo  many  Troubles  and  feverc 
Trials,  encumbered  with  fo  much  Frailty  and  Cor- 
ruption,  be  valued  and  mightily  coveted  ?  Nay,  can 
that  dcferve  the  very  Name  of  Life,  which  naturally 
breeds  Plagues  and  Difeafes,  and  expofes  us  to  fuch 
variety  of  Deaths  ?  Yet  ftupit  Man  hugs,  and  em* 
braces,  and  efleems  it  his  only  Happinefs  ;  expe(5b$ 
Eafe  in  the  midft  of  Diftradtion,  purfues  Joys  in  at 
Valley  of  Tears,  and  vainly  fets  up  for  the  boafled 
Perfedion  of  Pleafure,  in  a  Condition  of  inevitable 
Mifery?  and  lingring,  certain  Pain.  Sometimes  in* 
^^Qd  the  tender  Senfe  of  fome  Afflidions  cuts  us  to  the 
Quick,  and  in  our  melancholy  Moods  we  give  the 
World  hard  Wordsa  call  it  deceitful,  treacherous,  and 
a/ain  ;  but  even  they  who  rail  at  it  moft  liberally, 
dnd  profejfs  to  hate  and  defpife  it,  cannot  be  prevailed 
with  to  be  content  to  leave  it^  The  Flefh  and  its  Af- 
fedions  have  ftill  a  Powerful  Influence,  and  fpur  Men 
on  to  the  Purfuit  and  Love  of  thofe  very  Enjoyments, 
which  Reafon  and  their  own  Experience  have  taught 
them,  cannot  be  worth  their  Pains,  nor  in  any  degree 
anfwer  their  deluded  Expedations*  For  we  muft  ob- 
ferve,  that  our  Love  and  Hatred  of  this  World  pro-» 
<eed  from  very  different  Caufcs  and  Principles,  The 
nt  ...  Lufi  of  the  Flejh,  the  Lufi  of  the  Eye,  and 
'  '       the  Pride  of  Life ^  engage  our  AfFedtions; 

and  thefe  are  ever  prefenr,  and  ever  vehement  with- 
415*    Tbe  Calamities  and  Griefs*  iwd  Pains  we  feeL 


BOOK  III.  of  ]eCus  Chrift.  173 

■«i  .    -  —  ' 

provoke  our  Hatred  and  Conrempr,  and  reprelent  Life 
a  Burden  and  Mifery ;  and  thefe  have  their  Intervals, 
and  work  upon  us  feebly  and  by  Fits.  The  former  too 
ftrike  in  with  IncHnation,  and  are  aflifted  by  Nature; 
the  latter  have  no  Influence  upon  us,  but  what  their 
own  Weight  gives  ;  all  their  Imprellions  are  forcible 
and  violent,  heavy  and  painful,  and  fuch  as  we  fubmic 
to,  only  becaufe  we  cannot  help  it. 

Thus  Senfe  and  finful  Pleafiare  get  within  us,  and, 
which  is  very  lamentable,  debauch  ourReafon,  The 
prefent  Ticklings  of  the  Body  cheat  the  Mind,  and 
vitiate  our  Palates  to  that  degree,  that,  being  prepoA 
fefledwitha  falfe  Tafte  of  worldly  Sweets,  we  have 
no  Relifli  left  for  that  delicious  Entertainment,  with 
which  God  and  Religion  feed  and  feaft  the  pure  and 
heavenly-minded  SouL  For,  O  !  thofe  happy  Men, 
who  have  learnt  to  dcfpife  and  abandon  earthly  things, 
and  confecrated  themfelvcs  entirely  to  God,  by  Mortis 
fication.  Self-denial,  and  a  fteddy  Conrfe  of  fevere 
Virtue;  thefe  exalted  Spirits  know  and  feel  the  Trurh 
of  God  and  his  Promifcs  ;  they  find  unfpeak-tble 
Charms  and  fenfible  Delights,  in  the  voluntary  Retufal 
of  rhofc  Toys  and  Baits,  which  cannot  be  had  with 
Satisfaction,  nor  coveted  with  Safety*  They  fee,  and 
defpife,  and  pity,  the  Folly  of  abufed  Mankind  ;  di^ 
cover  the  lurking  Frauds  of  the  Tempter  ;  and,  that 
the  imagined  Happinefs  and  boafted  Plcafures  of  fen- 
fual  and  earthly  Men,  arc  only  Snares  and  Dangers^ 
Vanity  and  Cheat* 


OH  A  P. 


174  Of  the  Imitation  book  i  1 14 

CHAP,  xxm. 

Of  f lacing  all  our  Hofe  and  Hapfinefs  in  God, 

Dfcifle,-]  -p  Epofe  thyfelf,  my  Soul,  in  God,  upbii 
XV  all  Occafions,  and  above  allorl'crsDe^ 
peiidencies  >  for  he  is  the  only  fure  Refuge,  rhe  eternal 
Reft  of  the  Saints,  Grant  me  thy  Grace,  O  fweeteft, 
itindeft  Saviour,  to  value,  and  love,  and  truft  in  thee 
above  all  Things.  Make  me  to  prize  thee  far  before 
Health  and  Beauty,  to  defire  thee  more  than  Honour 
and  Advancement,  more  than  Riches  and  Power, 
more  than  Wit  and  Learning  ;  to  rejoice  in  thee  more 
than  in  Pleafure  and  Profperity,  more  than  in  Repu- 
tation and  Praife,  more  than  in  the  largeft  Promifes, 
the  higheft  Deferts,  the  moft  exalted  Gifts,  the  mod 
tranfporting  Joys,  which  thou  canft  impart,  or  my 
Heart  when  moft  enlarged,  is  able  to  receive.  Let  me 
admire  thee  above  kngdsy  and  Arch-Angels,  and  all 
the  Hoft  of  Heaven  ;  above  all  Things  viTible  and  in- 
viflble,  more  than  all  that  is,  or  can  be,  which  is  nor 
thy  own  felf. 

For  Thou,  my  God,  art  the  beft  and  moft  excel- 
lent Being  ;  in  thee  alone  is  Plenty  and  Fulnefs,  fweet 
Refrefhment,  peaceful  Comfort,  and  ravifhing  De- 
lights ;  the  Perfection  of  Beauty  and  charming  Gra- 
ces; true  Honour,  and  adorable  Greatnefs ;  in  thee, 
as  in  its  proper  Center,  all  Good  meets,  and  dwells^, 
and  hath,  and  doth,  and  will  continue  to  abide,  from^ 
and  to  all  Eternity*  Give  then  thyfel£  my  dear- 
eft  Jefus;  for  all  thou  giveft,  and  all  thou  prom i- 
feft  to  give  beiides,  is  poor  and  little,  when  com- 
pared with  the  Sight  and  Fruition  of  thee.  AnA  I 
have  found,  by  long  Experience,  that  all  thy  other 
Favours,  nay,  all  Nature  is  to  fhort  and  narrow  to 
facisfy  my  Soul,  whofc  unbounded  Dciircs  exalt  and 

iteetclt 


fiooKlU.    ^Jefus  Ghrift.   ly^ 

ilrerch-themfeives  far  beyynd  all  prcfent  Enjoyments, 
andean  be  Rlkdy  and  reft  contented,  with  nothincr  jefs 
than  Thee.  ^ 

O  my    beloved  Lord,  King  of  the  Univerfe,  knit 
me  to  thee  with  the  Bands  of  an  entire  and  holy  Affe- 
ction.  ,  Set  me  at  Liberty  from  this  Clog  of  Earth, 
and  give  me  Wings  of  ardent  Zeal  and  pure  Pevotion, 
that  I  may  foar  aloft,  and  take  my  Flight  higher  than 
Heaven itfeif,   and  hnd  my  Reft  in  thee.     Oh!  when 
will  that  happy  Time  come,  when  I  fhall  be  kt  at  li- 
berty from  Sin  and  Corruption,  from  the  Body  and  the 
World,  and  without  Interruption,  without  Allay,  and 
rafte  and  feaft  upon  the  Swecmefs  of  my  God?  When 
will  the  neceffary  Cares  of  this  Life  ceafe  to  diftradt 
me,  and  leave  me  Power  and  Leifureto  indulge  thofe 
Longings  and  Pleafures,  which  refignedand  unbodied 
Spirits  feel ;  when  fwallowed  up  in  the  Contemplation 
of  thy  divine  Excellencies,  and  even  raifed  above  them- 
ielves,    they  know  and    love,  and  retire  wholly  inta 
thee  ?  At  prefent  I  am  opprefted  with  a  Load  of  In- 
firmities and  Corruptions,  and  often  groan  under  the 
Senie  of  my  heavy  Burthen.    The  inward  Jovs,  with 
which  thy  Grace  fupports  me,  are  mingled  and  emba- 
led  with  Pains  and  Tears  ;  which  cloud,  and  darken, 
and  dejcd  my  Mind;  diftradmy  Thoughts,  obftrud: 
my    eagcreft  Wiflies  and  Endeavours,  and  faften  me 
down  to  Earth  and  Mifery,  when  I  would  By  to  thy 
Embraces.  I  cannot  in  this  Vale  of  Sorrow  enjoy  my 
Lord,    my  Love  5  but  wait  with   Hope,  and  long  fore 
^or  that  happy  Change,  which  Hiail  tranflate  me  to  the 
Spirits  of  juft  Men  maJe  Perfecfl,  and  render  me  Par- 
raivcr  of  their  Blifs.^  But  Jet  not.  Lord,  my  Sufferings 
and  , rears  be  loft  ;,  remember  and  compa/Iionace  my 

^^ftcdual  Accefs  into  thy  bleflid  Prefence. 


ii^ 


Thou 


176  of  the  Imitation  book  ill* 

Thou,  Lord,  art  the  Brightnefs  of  thy  Father's  Glo- 
ry ;  dart  thy  reviving  Beams  into  my  Soul  ;  enlighten 
its  dark  Place,  and  icatter  its  Difcomforts.  To  thee 
the  very  Thoughts  atid  inmoft  Defires  of  every  Heart 
are  known  /  by  thee  the  moft  Secret  and  filent  Wifhes 
are  thoroughly  itnderftood.  O  hear  me,  when  I  {peak 
in  this  Language,  and  pour  cut  my  Supplications  in 
Sighs  and  Griefs,  Which  Words  cannot  utter^  Even 
when  my  Tongue  lies  dill,  my  Thoughts  are  in  mo- 
tio»;and  my  Heart  within  my  Breaft  burns  with  iri^ 
articulate  Ejaculations^  ssHow  long  (fay  I  to  myfelf) 
*-hovv  long  will  my  Lord,  my  Bridegroom,  delay  his 
^coming  f  O  1  that  he  would  vouchfife  to  enter  un- 
wderthe  Roof  of  his  unworthy  and  afflid:ed  Servant  J 
aaO  that  he  would  ftretch  forth  his  almighty  Hand, 
33and  deliver  this  Wretch,  juft  ready  to  link,  out-  of 
>3all  the  Mifery  and  Trouble,  which  furround,  op- 
^^prcG,  and  arc  ready  to  devour  him  I  Come,  Lord 
«>jefus,  come  quickly.  For  without  thee,  no  Day> 
-':*no  Hour,  is  (^oSy  or  comfortable  ;  for  thou  art  my 
»Hope,  my  Joy,  and  all  my  worldly  Plenty  ;  but 
^^without  thee  is  the  very  Extremity  of  Poverty  and 
wWant^ 

»  See  how  I  \it  in  tliis  Prifdn  of  the  Fleih,  fettered 
and  bound  up  with  the  Chains  of  my  Sin,  till  the  Piti- 
fulncfs  of  thy  great  Mercy  loofe  me,  and  the  Light  of 
thy  Countenance,  breaking  into  this  darkfome  Dun- 
geon, alTure  me  of  thy  Favour  and  Fritndihip,  «Let 
».  others  covet  and  fet  their  AffecStions  upon  fuch 
»  wretched  Obje6i:s  as  deluded  Scti^o.  thinks  valuable ; 
M  but  as  for  me,  I  will  love  and  long  for  nothing 
«  but  thee,  my  God,  alone  ;  for  thou,  my  God, 
37  alone  art  my  Hope  and  Happinefs  ;  the  only  Stay 
>?  of  my  prelent,  and  the  only  Blifs  of  my  future  and 
♦.  eternal  State.»  Such  is,  and  fuch  fliall  ever  be*' 
my  Addrefs  and  fervent  Prayer.  Nor  will  I  Iqi  thee 
go  until  thou  blefs  me  ;  till  tliou  inipire  new  Life 

widi 


BOOK  1 1 1  *    ofjeius  Chrift    177 

mih  thy  Favour  ;  and  dwell  in,  and  converfe  famili- 
arly  with  my  Soul,  by  thy  Spirit  and  gracious  Pre- 
fence* 

Chrifl,']  Behold  rhe  here,  my  Son,  always  attentive 
to  thy  Prayers,  allways  ready  to  extelid  the  Comfort 
and  Relief  thou  (o  zealoufly  implored:^  Thy  Tears 
and  fervent  Defires,  the  Sorrows  of  thy  perplexed 
Heart,  aftd  the  ftrong  Cries  of  a  wounded  Confcience, 
have  pierced  the  Skies,  and  brought  me  down  to  thy 
fpeedy  Succour  and  Comfort ;  for  I  am  ever  nigh  to 
iiich  as  be  of  an  humble  and  contrite  Spirit,  and  my 
Ears  arc*  always  open  to  the  Prayers  of  my  fufFering 
Servants. 

Dljapk.)  I  did  indeed  prefume,  in  the  anguifh  of 
my  Soul,  to  beg  what  I  am  fenfible  I  cannot  deferve, 
and  fiee  to  thee,  my  God,  for  Help^  And  lo  J  I  am 
fincerely  difpofed  to  forfake  all  and  follow  thee*  Nor 
will  I  afcribe  to  myfelf  the  Glory  of  fo  zealous,  fo  re- 
fign'd  a.  Temper  ;  for  thou.  Lord*  didft  work  this 
good  thing  in  rne,  and  by  thy  preventing  Grace,, 
kindle  and  excite  my  very  firft  Defires,  I  prayed, 
but  thou  preparedft  my  Heart*  I  fought  thee,  but 
it  was  by  thy  hnpulfe  and  Direction.  And  for  this 
iirft  Difpofition,  I  return  thee  my  mod  humble  and 
unfeigned  Thanks  ;  acknowledging  it  thy  beft,  thy 
fole  Gift,  that  I  have  been  able  fo  much  as  to  think 
or  intend  any  good  things  Since  then  the  whole  of 
what  I  do  or  de/ire  well  is  thine,  my  Part  ihall  be 
to  cherifli  every  holy  Motion,  to  improve  the  early 
and  happy  AlUftances  of  thy  Grace,  to  fubmit  myfelf 
without  any  Referve  to  thy  holy  Guidance,  and  ill 
the  midft  of  the  very  bed:  Performances  thou  qualifi- 
ed me  for,  conftanrly  and  humbly  to  remember  my 
own  Vilenels  and  iinpotence,  For  who,  O  Lord,  is 
like  unto  thee  ?  Or  what  in  Heaven  or  Earth,  which 
harh,  or  boafts  of,  any  Excellence,  can  be  compared 
anto  my  God  and  Saviour  ?  Thy  Works  are  juA  and 
.  M  Zt  true* 


178  Of  the  Imitation  bookIII. 

true,  thy  Precepts  right  and  equitable,  thy  Providence 
great  and  olorioiis,  'and  all  things  are  governed  by  ir, 
after  a  moft  wife  and  holy,  and  good,  and  wonderful 
manner.  All  Honour  and  Glory,  and  Praife,  be  there- 
fore afcribed  to  thee,  eternal  Wifdom  of  thy  eternal 
Father  ;  may  Heaven  and  Earth,  and  ^11  the  Greamres, 
kt  forth  thy  Excellencies,  and  in  this  general  Confort 
I  will  join  ;  my  Mouth  fhall  fmg  thy  aftoniihing 
Works,  thy  great  Glories  ;  and  I  will  never  ceafe  to 
praife  and  adore  my  God  while  I  have  any  Being, 


G  H  A  P.    XXIV. 
A  Thank fgi'virig  for  Gods  Merciel^ 

DifcipleJ  r"\pen  thou  the  Eyes  of  my  Vnderflmding^ 
\J  O  Lord,  that  I  may  fee  and  obey  the 
Pfal.  cxix.  y^Q^dyous  things  of  thy  Law,  Give  me  the 
perfed  Knowledge  of  thy  Will*  and  poilefs  me  with 
a  reverent  and  thankful  Senfe  of  all  thy  Goodnefs  and 
Loving-kindnefs  to  me  and  to  all  Men  y  that  I  may 
Ihew  Iforth  thy  Praife.  and  publish  thy  Mercies,  i 
know  thefe  are  fo  numerous  and  great,  that  I  can  ne- 
ver magnify  them  Worthily  ;  the  Icaft  of  them  exceeds 
my  Power  to  exprefs  J  and  when  I  confider  them,  I 
am  fo  far  from  any  vain  Pretence  of  Merit,  that  all 
my  Thoughts  are  overpowered .  and  led  in  Wonder. 
for  all  ou?  Advantages  of  Mind  and  <l3ody,  of  Perfon 
and  Fortune,  thofe  which  are  Endowments  and  Orna- 
ments  of  Nature,  and  thole  which  exalt  and  fupply  the 
Defeds  of  Nature,  are  all  the  Effeds  of  thy  Bounty 
and  Beneficence  $  from  rvhom  every  good 
'fames  k  1 7-     ^,,^  p.^fi^  Gift  comcth. 

Thou  art  the  common  Source,  the  univerfal  Re- 
pofirory,  from  whence  our  Benefits  are  drawn  dovvn. 
Not  to  all  in  equal  Proportions,  it  is  true  ;  but.   be 

the 


bookHI.    o/"  Jeliis  Chrift.  179 

*l  '     '     ,  '  '  '  ■  ■  ■  .^ 

thcMeafiirc:  lefs  or  more.  Vis  ftill  thy  Diftribution^  He 
who  receives  moft  is  indebted  for  the  whole  tothyLi- 
berahty  ;  and  he  who  hath  leaft,  could  not  have  had 
that  Uttle  but  from  Thee.     He,  to    whom  thou  haft 
dealt  thy  Bleflings  moft  plentifully,  is  not  from  that 
Djfpenfati on  to  take  an  Eftimate  of  himfelf ;  his  Plen- 
ty will  not  juftify  any  Confidence  or  Boaft  of  his  own 
Merit,  nor  may  he  infult  over  his  Brethren,  or  behave 
himfelf  uncomely,  and  difefteem  ordefpife  thofe,  from 
whom  thy  Mercies  have  diftinguifhed  him^     For  the 
Greatnefs  of  mens  Deferts  is  mod  eminently  difcover- 
ed,  by  a  Modeft  and   Mean  Opinion  of  themfelves, 
Courtefy  and  Condefcenfion  to  others.  Gratitude  and 
Devotion  towards  God,  And  the  more  they  are  fenii- 
ble  of  their  own  Wants  and  unworthinefs,  the  better 
they  qualify  themfelves  for  frefh  and    greater  Demon- 
ftrations   of  thy  Love    ^nd    Liberality.     Again,    the 
Man  to  whom  thou  haft  diftributed  nxjre  Sparingly, 
muft  not  repine  and  be  difcouraged,  nor  fret  and  grudge 
the  larger  Portion  of  his  wealthier  Neighbour ;  but  keep 
his  Eyes  and  Mind  wholly  intent  upon  thee,  and  ad- 
mire the  Freedom  of  thy  Grace,  which,  as  it  cannot  ;be 
obliged  to  any,  fo  gives  to   all  largely^  and  without 
partial  Re{pe6t  of  Perfbns. 

For  thou  art  to  be  praifed  in  all  thy  Gifts  by  every 
Man,  becaufeall  comes  from  thee  :  And  thou  art  Ma- 
fter  of  thy  own  Favours  ;  thougiveftwithout^Upbraid- 
ing,  and  with-holdeft  without  Injuftice :  Thy  Wifdoni 
knows  what  Measures  are  proper  and  expedient  for  each 
Perfon  ;  and  the  Reafons,  why  one  Mafi  differs  from 
another,  lie  not  within  the  Compafs  of  our  Knowledge, 
but  muft  be  left  entirely  to  thy  Judgment,  to  determine 
the  Fitnefs  of  them. 

In   this    Perfuafion,    Lord,  I  readily    acknowledge 

and  adore  thy  Mercy,  in  fuffering  me  to  want  many 

of  thofe  Advantages,  which  the  Generality  of  Mankind 

fet  a  mighty  Value  upon^    Nay>  I  am  fatisfied,   that 

M  I  Men 


iSo  Of  the  Imttatlm  book  hi, 

Men  ought  to  be  affli6led,  and  humble  their  Souls,  with 
the  Confideration  cf  their  own  Wants  and  Unworrhi- 
nefs  ;  vet  fo,  as  not  only  not  to  give  way  to  fad  De- 
{j-jondencies  and  Diftrufl:  of  thy  Mercy;  but  even  from 
this  very  Subject  to  draw  Matter  of  Comfort  and  Joy ; 
becaufc  thou  haft  fo  particularly  declared  thy  Affe&on' 
to  xS''^  contrite  and  humble  Squls,  and  given  them  Marks 
of  more  than  ordinary  Favour. 

Such  were  thofe  Apoftles,  fo  mean  in  their  own  and 
the  World's  Efteem,  whom  thou  madeft  choice  of  for 
Witnefles    of  thy   Truth,   and  Attendants  upon    thy 
Perfon^     Thefe  very   Heroes  in  the  Chriftian  Story, 
whom  thou  haft  appointed  Judges  and  Rulers  of  the 
whole  World  in   Matters  of  Religion,    were  recoup- 
mended  to  that  High  Promotion,  by  being  Meek  and 
Poor  in  Spirit,    void  of  Guile,  and  mortified  to  the 
World  ;  parient  in  Suffering,  content  with  Infblencc, 
and    barbarous    Treatment  >  and  proud  of  not  ing, 
but  being  thought  worthy  to  endure  Shame  and  Pain 
for  the  Name  of  Jefus.     So  diftant  from  common  Men, 
{b  fingular  were  their  Notions,  which  difpofed   them 
with  Joy  and  Eagernefs  to  embrace  what  others  dread 
and  deteft,  and  ihunwith  all  their  Induftryand  Mighty 
The  never-failin<y  Spring  of  Joy  and  Comfort,  which 
they  who  truly  love  and  fear  thee,  and  are   thankful 
for  thy  Infinite  Goodaefs,  iind  within,  flows  from  the 
conftant  Resignation  pf  their  Minds  to  thy  Djfpqfals, 
and  the  Reflexions  uppn  the  Wife  Eternal  Purpofes^ 
which  check  their  Pronencls    to  Partiality  and    Dif^ 
content,  and  make  every  Difpenfanon  of  thy  Provi- 
dence welcome    to  them»     Th^ey  are  abafed  with  e- 
qual   Satisfadrion,  as  others  are  exalted  :  And  regard 
not  High  or  Low,  Hononrable  or  Dcfpifed,  accord- 
ing to  common    Reputation  ;  but  confider  that  their 
Station  and  Circumftances  in  the  World  are  chofen  and 
prdained  by  Thcc,  and  cannot  therefore  but  be  good, 
|iay,  better  than  any  other,  becaufe  the  EfFed  of  thy 


BOOK  in.  ^Jefus  Chrifl     igi 

Divine  Appoinrmenr,  which  always  knows  and  chufel 
the  beft.  Could  we  bar  once  arrive  at  this  confiderate 
Temper  of  Mind ;  the  different  Accidents  of  Life  would 
ceafe  to  be  either  much  uneafy,  or  extravagantly  plea- 
(anr.  The  violent  Shock?  upon  our  Pailions  would  be 
tffedrually  prevented ;  becaufe  thy  Honour  would  take 
place  above  our  own  Appetites  and  miftaken  Interefts. 
Poverty  and  Shame  would  be  acceptable,  as  coming 
from  the  fame  Hand  with  Riches  and  Honour^  And 
even  thofe  Things  which  are  moft  agreeable  to  the  Re- 
lifii  and  Inclinations  of  Human  Nature,  would  pleafe 
and  comfort  us  more,  with  the  Consideration  of  their 
being  beftowed  by  Thee,  the  Author  of  all  our  Hap- 
pinefs  ;  than  upon  the  Account  of  any  Advantages  to 
l5e  had  from  the  Things  themfelves^  The  Zeal  for  thy 
Honour,  in  the  Extremity  of  Diftrefs.,  fhould  fupport 
good  Men  more,  and  find  greater  Regard  from  them, 
than  all  the  Wealth,  or  Glory,  or  other  external  BleA 
fmgs,  which  thou  at  any  time  doft  or  canft:  coqfer,  up- 
on the  mofl:  profperous  of  the  Sons  of  Men  ip  this 
Worlds  Sp  fmall  is  the  Conlideration  of  the  grearefl: 
Gifr,  in  Comparifbn  of  the  Wife,  the  Good,  the  AI^ 
mighty  Giver  and  Difpofer  of  our  Fortunes  ;  who  or- 
ders all  Things  for  the  beil,  and  is,  in  ^U?  our  kindeft 
Friend,  and  conftant  Benefador^ 


CHAP,     XXV. 

The  Things  which  make  for  Peace ^ 

Chrifl,  j  TTEarken  to  me,  my  Son,  and  I  will  inform 
JL  X  thee,  in  the  right  Way  to  true  Peace  and 
perfedt  Liberty. 

DifcipieJ]  Be  pleafed.  Lord,  fb  to  do  ;  for  fuch  In* 
ftru6tion  will  prove  both  acceptable  and  profitable  to 
me.  Chrifl^ 


i82  Of  the  Imitation  bookIII. 

Chrifl^']  Make  it  thy  Bufincfs  rather  to  cpmply  with 
the  Defires  and  Commands  of  others,  than  to  indulge 
thy  own  Inclinations.  '  Chufe  a  moderate,  nay,  a  low 
Fortune,  reather  than  Greacnefs  and  Abundance.  Be 
hiTmble,  obedient,  and  condefcendingin  all  thy  Deport- 
ment. Let  this  be  thy  conftant  Willi  and  Prayer, 
Thar  God  would  perform  his  Pleafure,  and  difpofe  of 
Thee  and  all  thy  Affairs,  as  to  him  feems  moll  conve- 
nient. The  Man  that  hath  brought  himfelf  to  this 
Temper  and  Spirit,  be  alTured  is  in  the  ready  Way  to 
Peace  of  Mind,  and  true  Content. 

Difciple,'^  The  Words  my  Lord  hath  fpokenare  few 
in  Number,  but  fullof  Senfe,  and  of  very  comprehen- 
iive  Extent;  and  I  can  eafily  difcern  in  this  little  Space 
the  Grounds  of  great  Perfedion  in  Virtue.  Did  I  but 
diligently  obferve  thefe  Rules,  how  happily  would  all 
excc-lhve  Concern,  and  violent  Diforder  at  any  Acci- 
dents of  Human  Life,  be  fupprefs'd,  or  quite  prevent^ 
€d?  And  if  at  any  time  hereafter  I  find  my felf  op- 
pre/Ted  with  immoderate  Cares  or  Refentments,  thy 
Wifdom  hath  taught  me  to  difcover  the  true  Caufe  ol' 
my  Trouble; and,  tliat  I  fuffer  for  negle(5ling  to  com- 
ply Vith  this  Dodrine.  But  fuch  Comphance,  Lord 
thou  knowcft,  is  not  the  Work  of  Nature  and  mere 
Reafon  :  And  there&re  I  implore  the  mighty  Allifl:- 
ance  of  thy  Grace,  to  which  *  nothing  is  hard,  for 
maki.' g  thofe  Improvements,  which,  in  the  prefent 
State  of  Corruption,  are  to  Flelh  and  Blood  impracti- 
cable. Nothing  is  more  acceptable  in  thy  Sight  than 
the  Conqeftof  our  Infirmities,  and  bold  Advances  in 
Goodnefs.  Pur  forth  thy  Hand  then,  and  what  thou 
haft  taught  me  to  know,  enable  me  to  Perform ;  That 
I  may  both  approve  my  own  Obedience,  and  (what 
without  thee  I  cannot  do)  fucceisfully  purfue  my  own 
Jdappinefs  and  Salvation. 


CHAP. 


BOOK  111.  ^  Jefus  Chrift.     I  §3 

CHAP.     XXVL 
A  Prayer  againfi  Evil  Ihot^ghts. 

pjlciple,]  f^^  O  not  far  from  me,  O  Lor  dm)  God  make 

vJ  haftetohelp  ?»^:  For  Cor-  ^^  ,  , 
rupt  Imaginations  are  perpetually  rifing  -^^  "  * 
in  m  y  Breaft,  and  innumerable  Fears  and  Horrors  clofc 
my  Soul  in  on  every  lide»  TheSenfe  of  my  hazardous 
Condition  overwhelms  me  with  Torment  and  deep  Di- 
ftrefs,  while  1  fee  the  Greatnefs  of  my  Danger,  and  the 
Multitude  of  my  Enemies,  but  know  not  how  to  de- 
cline the  one,  or  to  fight  my  Way  rhro'  the  other. 

ChriJlJ]  Remember,    Son   my    Promife  ',  I  rpill go 
before  thee y    and  make    the  crooked  Places      ,^     .^ 
(trait;  I  roill  break^in  peces   the  Gates  of     ^  *      * 
Bra's,   and  cut  in  junder  the  Bars  of  Iron  :  And  I  will 
give  thee  the  Treafures  of  Darkle fs,  and  hidden  Riches  of 
fecret  Places^ 

Difciple^  Lord?  fince  thou  haft  applied  thofe  Myfti- 
cal  Words  to  my  Comfort,  let  me,  I  befeech  thee. 
Experimentally  find  the  gracious  Accomplilliment  of 
them  in  my  own  Perfon :  And  fcatter  all  my  dark  and 
difmal,  my  vain  and  finful  Thoughts,  by  fheddingthe 
Light  of  thy  Grace  abroad  into  my  Hearty  For  in  the 
'  Extremity  of  Grief  and  Anguifh,  this  is  my  Hope  and 
only  Support,  to  take  Sanduary  in  thy  Goodnefs,  to 
repofe  all  my  Confidence,  and  caft  the  Burthen  of  my 
Cares  upon  thee;  to  pour  out  my  whole  Soul  before 
thee,  and  wait  with  Patience  thy  own  good  Time,  for 
fuccouring  me  in,  and  giving  me  a  happy  Ifllie  out  of 
•all  my  Affli(^ions* 

Mf  CHAP. 


i84  Of  the  Imitation  bookIII. 

CHAP,    xxvir, 

^  ^  Prayer  for  Sfiritud  Illumination^ 

I>jfi¥^'']  CHoot  forth,  O  BlefTcd  Jefus,  the  bright 
k-J  Beams  of  rhy  Heavenly  and  Eternal 
Light,  that  it  may  enlighten  all  the  dark  Corners  of 
my  Heart  and  effediially  fcatter  every  Cloud  of  Igno- 
rance and  Error,  which  now  hang  (o  thick  over  me. 
Call  home  my  wandring  Thoughts,  and  repulfe  the 
Temptations  which  furioufly  aflault  me.  Fight  thou 
my  Battles,  and  fubdue  thofe  fierce  wild  Beafts,  thofe- 
brutifh  Lufts,  which  range  in  this  Defart,  and  are  ever 
driving  to  devour  me  ;  that  by  thy  Power  the  Wil- 
dernefs  may  be  turned  into  a  Palace,  and  inftead  of 
the  violent  Cries  and  Howlings  of  raging  Pallions,  no 
Sounds  may  be  heard  there,  but  Songs  of  Praife^  Thou 
-|^    r  .  Lord,  who  commandefi  the  Winds  and  the 

^  *  Waves, and  they  obey  thee^  iilence  the  Storms 

within  my  Breaft ;  fay  to  that  troubled  Sea,  Be  ft  ill,  and 
immediately  there  fliall  be  Peace  and  a  profound  Calm^ 
Send  out  thy  Light  and  thy  Tr^^/?,  and  warm  this  barren 
Soil;  for  fuch  am  I,  till  mellowed  and  impregnated  by 
t\\z  Sun  of  Rioghteufnefs^  Pour  down  thy  Grace  up- 
on me  plentifully,  and  water  me  with  thy  refrefhing 
Moifture,  which  like  feafonable  Showers  and  gentle 
Dew,  may  fatten  my  SoriL  end  enable  it  to  bring  forth 
generous  Fruit  in  great  abundance.  p.aife  and  refin?  my 
Mind,  preft  down  with  the  Drofs  of  earthly  Defires,and 
draw  my  Affedions  up  to  Heaven  and  heavenly  Ob- 
jcds  ;  that  the  fweet  Reliih  of  that  Blifs  above  may 
give  me  a  difguii:  and  loaihingto  all  the  naufeousPlca* 
fures  here  below.  Deliver,  or  rather  fiiatch  me  away  with 
a  holy  Violence,  from  all  theperifhing  Comfor :s  ofthis 
mortal  State ;  for  Thirft  of  Happinefs  I  find  is  greater 

thaa 


BOOK  III.    of  ]efus  Chrift   i^T 

<■  '  "     ■  »■  1 1  I  I    « 

than  any  Creature  can  either  quench,  or  in  a  good  de- 
gree afTwage,  Unice  me  to  thyfelf  with  inviolable 
Bands  of  Holy  Love  ;  Co  (hall  my  Soul  be  farisfied  ; 
for  thou  alone  canft  anfwef  all  my  Longings,  and  the 
whole  World  without  Thee  is  trifle  and  emptinefs", 
and  nothing* 


CHAP.     XXVIIL 

jigah^Jf  a  Bitfy  hquifttive  Icmper^ 

€hrtjt^]  ^/Ty  Son,  have  a  care  of  indulging  a  curi- 
i-T  JL  ous  Humour,  and  do  not  create  to  thy- 
felf unneceflary  Troubles,  by  meddling  with  Matters 
of  Perfons,  which  arc  no  part  of  thy  Concern.  For 
what  is  This  or  That  to  the  ?  Fallorv  thou  me^  What 
have  you  to  do  with  the  Virtues  or  Vices,  the  Condud 
or  the  Indifcretions  of  others ;  how  they  behave  them- 
felves,  what  Company  they  keep,  or  with  what  Dif^ 
courfe  they  entertain  one  another  I  Why  all  this  eager 
and  intemperate  Zeal  to  vindicate  or  accufe  them? 
You  fhall  not  anfwer  for  Their  Mifcarriages,  nor  be 
one  whit  the  better  for  Their  Excellencies*  Your 
Words  and  Adions  are  the  only  Things  you  will  be 
called  to  account  for.  Therefore  look  well  to  them,  and 
beware,  left  this  bufy  and^malicious  Impertinence  do 
not  inflame  that  Reckoning.  Trouble  not  yourfelf  to 
turn  Informer,  and  take  not  upon  you  to  be  a  \\^^%^4. 
Leave  that  to  me*  I  know  every  Man  throughly,  and 
nothing  which  is  done  under  the  Sun  can  efcape  my 
Obfervation*  I  am  perfcdly  apprifed  of  each  Perfcm's 
Condition,  (ee  every  Adtion,  nay,  every  Intention, 
every  Defign  ;  and  not  only  what  they  do,  but  what 
they  drive  at*  Thefe  Tf  ings  are  fare  removed  out  of 
your  Sight ;  and  therefore  you  cannot  judge  truly,  if 

you 


1 86  Of  the  Imitation  ^ookIII 

you  may  aitempt  it  innocently*  But  know,  once 
more,  that  Judgment  is  my  Prerogative ;  and  therefore 
it  were  Impudence  and  Ufurpation  in  you  to  attempt 
ir.  If  you  were  qualified  to  judge  others.  Study  rather 
to  be  quiet ;  contain  you rfelf  within  your  own  Bufi- 
nefs;  and  let  the  prying,  cenforious,  the  vain  and  in- 
triguing World  follow  their  own  Divices*  For  all 
which  they  fhall  afliiredly  be  one  Dav  fummoned  to  a 
fevere  Account ;  for  all  their  Arts  and  fpecious  Colours 
cannot  impofeupon  Me.  Engage  not  With  them  in 
the  fame  Defigns,  nor  let  the  empty  Phantom  of  a  great 
Reputation,  the  Pride  of  numerous  and  honourable  Re- 
Jations  or  Acquaintance,  or  the  particular  Intimacies 
and  Friendfhips  of  celebrated  Perfcns,  engage  your 
Time  and  Thoughts.  Thefe  only  ferve  to  diftrad  and 
perplex  the  Mind,  and  cheat  you  at  laft  with  fond  Ex~ 
pcdations  ;  they  lead  you  into  a  Mift,  and  there  they 
leave  you  loft  and  bewildred.  Bur  I  would  lliew  thee 
the  true  Way,  and  communicate  my  Inftrudions  freely, 
wert  thoubutatleifure  to  receive  my  Secrets,  and  care- 
ful to  obferve  my  Motions;  by  opening  the  Door  when 
I  knock,  and  watching  all  Opportunities  of  entertain- 
ing me  in  thy  Heart* 


CHAP,     XXIX. 

Of  Lafling  Peace,  and  True  Coodnefs. 

Chrifl,]   T^'p^ij  ^.asmy  Proinife  to  my  Difciples  here- 
X     toforc.  Peace  I  leave  with  yon,  my  Peace 
n  J      .  J  give  unto  you  ;  not  as  the  World  giveth, 

JO  m  XIV,  ^^.^^  J  ^^^^  ^,^^^  p^^j.  j.j^^»  Peace  be  in  eve- 
ry Man's  Wifhes,  yet  die  Qualifications  and  Predif- 
pofitions,  neceflary  for  procuring  and  preferviiig  it> 
are  the  Care  of  very  few^    My  Peace    takes  up  its 

dwel- 


BOOK  II  I.  £/ Jefus  Chrift.     187 

dwelling  with  the  Meek  and  Humble*  And  the  Peac^ 
of  my  Servants  confifts  in  fteddy  Patience,  in  attend- 
ing diligently  to  my  Words  and  following  my  Dire- 
ctions. Therefore,  upon  every  Occafi.n,  be  fure  to 
make  a  Confcience  of  what  you  do  or  fay  ;  let  the 
pleafing  Me  be  your  chief,  your  only  Concern  ;  and 
the  Fruition  of  Me  your  ultimate,  your  only  End  and 
Defir'e.  Pafs  no  rafli  Cenfure  upon  other  Peoples 
Words  or  Adions,  and  do  not  afFed  to  be  a  Man  of 
Bufmefs  or  Secrets ;  for  this  will  be  the  beft  Expedient 
to  make  your  Troubles  few  and  Hght.  I  fly,  ferv  and 
light ;  for  to  efcape  Trouble  altogether,  and  to  have 
no  Affliction  at  all  in  Mind,  Body,  or  Eftate,  is  noe 
confident  with  the  Nature  of  your  prefent  Condition, 
but  one  of  the  Privileges  referved  for  Heaven*  and 
Immortality. 

Do  not  therefore  imagine,  that  you  are  then  in  per- 
fect Peace,  when  you  are  fenfible  of  no  Calamity  or 
Difturbance  ;  or,  that  a  prefent  freedom  from  AHaults 
is  an  Argument  that  you  have  no  Enemy,  and  all  is 
fafe  and  well  with  you  ;  nor,  when  Things  fucceed 
according  to  your  Heart's  Deiire,  that  this  is  a  Proof 
of  your  extraordinary  Virtue  and  Perfection  /  nor,  if 
your  Zfcal  and  Piety  be  fervent,  and  your  Contem- 
plations full  of  Delight,  conclude  yourfelf  a  particular 
FavourireofGod»  Forthefeare  foreign  and  deceitful 
Inferences,  fuch  as  neither  prove  the  Sincerity,  nor 
the  Degree  and  Perfection  of  any  MaD,s  Virtue,  This 
is  difcovered  by  quite  different  Marks.  The  devo- 
ting and  refigning  yourfelf  entirely  to  the  Will  of 
G(a1  ;  not  feeking  your  own,  but  his  Glory  in  every 
thing  you  do  ;  confidcring  all  Events 'wifely,  and  re- 
ceiving Profperity  and  Adverfity  with  Evenncfs  of 
Temper  ;  and  fuch  a  brave  unlhakcn  Perfeveiiince  in 
Goodnefs,  as  even  when  the  Affidances  and  Encou- 
ragements of  Grace  are  withdrawn  for  a  Seafon,  can  re- 
foiutely  go  on,  and  harden  itfelf  ro  undergo  yet  fharpec 

Tiials 


188  Of  the  Imitation  bookIII* 

trials  with  Conilancy  ;  fuch  Lowlinefs  of  Mind,  as 
neVer  pufFs  a  Man  up  with  an  Opinion  of  his  own  Me- 
rit, but  in  the  foreft  Diftrefles  can  find  Matter  of  Praife 
and  Thanks  for  that  Mercy,  which  even  then  inflids 
much  lefs  than  lie  deferves  to  fufFer ;  and  a  firm  Hope 
that  God  will  not  forfakc  his  Servants  ;  this  is  the 
Way  o£  Peace,  the  Way  that  leads  to  fure  Confola- 
lion  and  Favour  with  God,  And  if,  to  not  thinking 
highly  of  your  own  Performances,  you  can  add  that 
other  Excellence,  of  defpifing  yourfelf,  and  abhorring 
your  own  Vilenefs,  then  be  aflured  your  Peace  is  built 
upon  fo  folid,  fo  impregnable  a  Foundation,  that  mor- 
tal Man  here  on  Earth  is  not  capable  of  attaining  to  it 
in  greater  Perfe6iion.- 


CHAP,  XXX, 
True  Freedom  of  Manki?id3 

Difiiple,']  T^HIS  is  indeed  the  utmoft  PerfedioD 
X  Mortality  can  afpire  after,  to  aban- 
don all  worldly  Tlioughrs,  and  without  Interruption' 
keep  the  Mind  upon  the  Bufiriefs  of  the  Soul,  and 
heavenly  Contemplations  ;  to  pafs  thro*  a  Life  thick 
fet  with  Cares  and  Troubles,  yet  free  and  unconcern- 
ed^ Provided  flill  this  Unconccrn^dne  fs  proceed  not 
from  Stupidity,  Heavinefs  of  Apprehenfion,  or  florh- 
ful  Negle<5t ;  but  from  a  generous  Liberty  of  Soiil,  by 
which  the  Man  gtis  loofe  from  all  immoderate  De- 
fires,  and  too  tender  Love  of  earthly  Enjoy mcms. 
This  Faculty  I  earneftly  covet  and  beg  thee,  O  my 
God,  to  prote(^  me  againft  the  Cares  of  the  World, 
left  the  Neceflities  of  my  Body  employ  me  too  anxi- 
oufly  ;  and  under  tiiat  Pretence,  my  Affedions  be  en- 
(hared,  and  Co  I  entangled  in  Multiplicity  of  Bufinefs, 

tc^ 


BOOK  III.  ^Jefus  Chrift.  189 

to  the  Prejudice  andNegled  of  better  and  weighti<?t 
Concerns  >  or,  left  I  be  enticed  to  Sin  by  the  Pleafures 
ofSenfe,  or  difcouraged  from  the  fteddy  Pnrfuit  of 
Virtue  and  Heaven,  bv  too  tender  and  afflidin^  Re- 
lentments  of iiny  Calamities  which  may  happen  to  me. 
I  (peak  not  now  of  thofe  vain  Superfluities,  which 
the  deluded  World  fo  vehemendy  contend  for ;  but 
beg  to  be  preferved  in  thefe  Miferies  and  Dangers^ 
For  Miferies  and  Dangers  I  cannot  but  efteem  the 
common  and  unavoidable  Incumbrances  of  Life ;  fince 
thefe  are  heavy,  and  cHng  clofe  about  the  Soul,  and 
put  it  under  fuch  a  ftrait  Confinement,  that  it  cannot 
freely  obey  the  Difpofitions  it  feels  within,  of  getting 
above  Concern  for  the  World,  and  fixing  its  Defires 
and  Endeavours  upon  fpiritual  Objeds*  Thou,  Om^r 
God,  art  Sweethefs  iiiexprelfible.  Bur,  that  my  Sou! 
may  truly  relifh  thee,-  turn,  I  befeech  thee,  all  my 
Worldly  Comforts  into  Bitternefs  ;  left  they  vitiate  my 
Palate,  and  give  a  Difguft  to  heavenly  things,  by  fome 
deluding  Charm  of  prefent  pretended  Good.  O  J  let 
not  Flefh  and  Blood  prevail  in  their  Confli6ts  with  thjc 
Spirit;  let  not  the  World  and  its  fading  Glories  cheat 
me  into  Ruin ;  kt  not  the  fubtil  Enemy  of  Souls  fup- 
plant  me  with  his  tempting  Wiles.  Give  me  Courage 
to  refift,  when  called  to  the  Combat ;  Patience  to  en- 
dure, when  called  to  Suffering  ;  Firmnefs  of  Mind  to 
perfift  immovable  in  my  Duty,  when  Temptations  and 
evil  Suggeftions  labour  to  feduce  me.  Exchange,  if 
it  be  thy  Will,  the  tranlitory  andfilfe  Comforts  of  this 
World,  for  the  Oil  of  true  Gladnefs,  the  Afliftances 
and  fwcer  Satisfiidions  of  thy  blcflcd  Spirit ;  and  in- 
ftcad  of  carnal  Love  and  fcnfual  Inclination,  let  the 
Love  and  Dclire  of  thee  be  ditfufcd  thro'  my  whole 
Heart,  and  reign  unrivall'd  chcre^ 


tvea 


190  Oj tbelmitation  book  i i i* 

Even  Food  and  Raiment, .  and  the  Necefiaaes  by 
w'  ich  Life  is  fuftained,  are  a  Grievance  and  Obftru- 
€fcion  to  zealous  ami  refined  Souls.  But  what  muft  be 
a  Burthen,  let  me  hot  make  an  Occalion  of  Sin  ;  by 
ufing  the  Creatures  in  temperately,  by  a  luxurious  In- 
dulgence, or  inordinate  Appetite.  Nature,  I  know, 
it  is  my  Dutv  to  fupport  ;'  and  therefore,  entirely  to 
refufe  and  negledl  thefe  Provifions,  were  Sin  and  fcul 
Ingratitude.  Bur  to  enlarge  our  Defires  beyond  the 
proper  Ufes  of  thefe  Things,  and  let  them  loofe  upon 
Superfluity  and  Vanity,  Delicacy  and  Delight  ;  this 
the  Law  of  God  hath  moft  vf\(dy  forbidden  ;  becaufc 
it  were  in  efFedl  to  connive  at  all  Licentioufnefs,  by. 
cherifhing  the  Flefh,  and  animating  and  fiipporting  it 
inlnfolence  and  Rebellion  againft  the  Spirit.  Between 
thefe  two  Extremes  there  Hes  a  iafe  middle  Way,  in 
which  I  humbly  implore  the  Guidance  of  thy  Hand  ; 
left  I  decline  from  Virtue  on  either  Side,  and  going 
aftray  after  my  .own  Inclination  or  unadvifed  Zeal? 
forfake  my  Path,  and  fly  out  beyond  the  Meafures 
thou  haft    prefcribed  for  me. 


CHAP.     XXXL 

Self-love  the  grcatefl   QhfiruUion    to.  Firtue    and 
Ha^pnsfs;, 

'^'J  -J  WO N,  if  thoii  aim  at  purchnling  All,  knov^ 
O  that  iris  not  to  be  bought  at  any  Price  Icfs" 
than  by  all.  Earrh  muft  be  barter'd  for  Heaven; and 
where  I  give  myfcif,  I  expcd:  the  whole  Man  in  ex- 
change. Think  not  therefore  of  any  private  Refcrve^ 
of  Intereft'or  Pleafure,  in  Bar  to  my  entire  Poflcllion; 
for  all  the  World  cannot  do  thee  greater  Prejudice, 
than  fuch  Self-love.     This    fticks    more  clofe,  while 

other' 


Book  II  I.  (9/^  Jefus  Chriil:*      igi 

brher  Things  are  ioofe,  and  at  a  Diftance.  AndT^ 
things  faO-en  upon  thee,  only  according  as  the  degree 
of  ihy  own  Love  and  Inchnation  for  them  gives  Op- 
porruniry  ^nd  Advantage  If  your  Mind  and  its  Affe- 
ctions be  pure,  and  fincere,  and  moderate,  nothing 
ihaJlhave  the  Power  co  enflave  you* 

And  what  Pretence  can  you  have  for  fuffering  them 
to  be  otherwife  ?  For  who  would  Ca  his  Love  upon 
Tilings  which  cannot  be  obtained  without  Difficuliy, 
oftentimes  not  witKit;  or  if  they  be,  cannot  be  enjoy'd 
without  Danger  ?  Who  would  court  Bonds  and  Cap- 
tivity, and  befond  of  having  that,  which  will  obftrudt 
his  weightieft  Concern,  and  rob  him  of  his  Liberty  ? 
Were  thefe  Confiderations  duly  attended  to,  it  muft 
appear  prodigious  Folly  ;  for  ahy  Man  not  to  refign 
himfelf  up  entirely  to  Me  5  to  waft  his  Strength  with 
unprovitable  Vexations,  and  labour  in  the  Fire  for  Va- 
nity and  create  Troubles,  which  it  is  in  his  Power  to 
jiyoid.     Obey  my  Will  then,  and    fubmit  all  to  my 
Difpofal,   and  then  thou  art  out  of  the  reach  of  the 
World  and  its  Temptations.    But  if  Intereft  and  pri- 
vate Refped:  ftill  govern  in  thy  Fieart,  all  thy  Appli- 
cation will  be  in  vain«     Thourunneft  away  from  Trou- 
bles in  one  place,  to  meet  them  in  another  ;  feeking 
Reft,  but  finding  none,   becaufe  thou  always  carrieft: 
rhy  Torment  about  thee;    For  even  inthy  moft  fuc- 
cefsful  Attempts,  there  will  be  fomewhat  wanting  to 
give  thee  compleat  Satisfaction  /  And  in  thy  moft  pri- 
vate Retirements  thou  wilt  be  dogged  and  haunted  bv 
fome  CrofTes,  The  World  and  its  Advantages  can  d6 
rhce  no  Service  by  being  enjoyed,  but  by  being  flight- 
ed and  difpifed*    This  is  the  Cafe,  not  of  Riches  only, 
but  of  Honour  and   Reputa[tion  too.     For  they  alfa 
rnake  themfelvcs    Wings,    and  Ry  away  ;  and    thcu 
canft  never  befafeor  Happy,   but  by  mortifying  thy 
Ambition  and  Vain-glory • 

N  Ho« 


192  Of  the  Imttatton  bookIii* 

How  many  People  pleafe  themfelves  with  fond  Ima- 
ginations of  Eafe  and  Lei  fore  to  be  good  in  a  Coun- 
try or  a  College-Life  ?  But  Cloifters  and  Defarts  fig- 
iiify  nothing,  wirhout  the  Zeal  and  Difpofition  of  a 
Hermit.  The  Convenience  of  Place  is  very  Httle ;  and 
all  its  boafted  Expedations  vanifh,  except  the  Man  be 
changed,  as  well  as  his  Reiidence  and  Manner  of  Li- 
ving. And  this  Change  is  not,  cannot  be  efFe6ted; 
tmlefs  his  Mind  be  fixed  iii  Mc  alcne,  as  the  proper^ 
the  only  Center  of  all  its  AflPedtions  and  Defires.  The 
Liberty  Men  enjoy  otherwise  is  very  fhortand  unfaith- 
ful ;  for  frefli  Occafions  of  Sin  and  Trouble  will  quick- 
ly offer  themfelves ;  and  then  not  only  the  old  Incon- 
veniences will  return  again,  bur  new  and  greater,  and 
fuch  as  are  peculiar  to  that  new  State  of  Life  upon 
which  they  have  enter'd  ;  and  thus  their  very  Refuge 
'becomes  a  frefli  Temptation; 


CHAP,   xxxn, 

A  Prajer  for  purity  of  Hearty  and  heavenly. 

Wifdom^ 

Difciple.]  T^StMfh  me.  Lord,  rvith  thy  free  Spi^ 
JLi  r/>,  that  being  ftrcngthened  in  the 
P/aLiuii^  inner  Man,  I  may  purge  my  Soul  from 
all  vain  Anxiety,  and  banifh  idle  Fears,  and  get  over 
the  Difcouragement  and  dillrading  Troubles  of  the 
World.  Let  not  the  wild  and  impatienr  De/ires  of  any 
thing  here,  tho'  never  fo  allurirg  and  ieemingly  valu- 
able, perplex  my  Thoughts,  and  draw  me  off  from 
thee.  Give  me  Grace  to  conlider  myfelf,  and  all 
below,  as  Things  full  of  Vanity,  and  of  very  ihorc 
Continuance.  For  fuch  indeed  are  all  Things  undec 
the  SuHp  Fexation  of  Spirit,  and  altogether  lighter  than 

Vanity 


BooKlli.    ofjcius  Chrill    193 

^amty  itfelf\  and  he  who  conftanrly  looks  upon  them 
as  fuch,  is  the  trul),  rheonly  wife  Man^ 

Impart  to  me  then,  O  my  God,  I  befeech  thee,  that 
"heavenly  Wifdom,  which  may  diipofe  me  to  ftek  thy 
Kingdom  and  thy  Righteoufnefs  ;  to  fell  all  for  this 
one  Pearl  of  great  Price ;  and  to  efteem    ju^^^l    ••• 
myfelf  rich  in  no  Treafure  but  thee;  to  *      * 

Jove  and  delight  in  thee  alone  >  to  rake  Satisfadion  in 
all  things  elfe  in  fuch  degrees,  and  in  Subordination 
to  fuch  Purpofes  only,  as  rhou  haft  appointed ;  and  to 
receive  every  Difpenfation  of  Providence,  With  (iich  a 
Spirit  and  Temper  as  becomes  my  Duty,  and  may 
render  it  fervicable  to  the  Ends  for  which  thou  fendcft 
it.  Grant  me  fuch  Prudence  and  Condud:  in  all  my 
•Converfation,  that  I  may  decHne  and  defpife  the  Infi- 
nuationsof  Ilatterers,  and  meekly  receive  the  Contra- 
didion  and  Reproaches  of  Gainfayers,  and  Slanderers^, 
For  tins  is  Wifdom  indeed,  when  a  Man  is  not  earned 
about  with  every  Blaft  of  Air  ;  but  ftops  his  Ears 
againft  the  Syren's  Chearms  /  and  refblutely  proceeds 
in  a  ftraight  fleddy  Courfe  of  Virtue,  in  defpight  of 
all  the  Subtilty  of  thofe  who  labour  to  entice,  or  the 
Malice  of  them  who  would  terrify  and  drive  him  from 
it. 


CHAP,     XXXIII, 

Hors)  a  Chrifiian  ought  to  behave  himfelf  whe^ 
Men  fpc^k^  Evil  of  him. 

^^^'^•]  \j\  Y  Son,  if  Detradors  and  Slanderers 
-.▼A  fpcak  or  think  III  of  thee,  let  not  this 
zpuch  difturb  thee*  The  Provocation  to  Impatience 
and  angry  Refentmenrs,  v/hich  (uch  ill  Treatment  ufu- 
ally  minifters,  wijl  be  much  better  employed  againft 
N  *•  thy 


,  -  ■■        ■■  ■  '  ■- 

194  Of  the  Imitation  bookIII* 

thy  fclf.  Take  then  this  Hint  of  improving  thy  Hu- 
mility, by  refleding  how  many  things,  which  lie  con- 
cealed from  human  Sight,  thy  own  Mind  is  confcious 
of;  and  the  more  their  wicked  Mahce  labours  to  leflen 
thy  Reputation,  fo  much  the  lefs  do  thou  appear  in 
thy  own  Efteem,  If  all  be  well  within,  and  thy  Heart 
rieht  with  Me,  the  impertinent  Cenfures  of  bufy  en»" 
vious  Men  will  make  no  very  deep  Impreffion.  And 
when  thefe  reach  thy  Ears,  inftead  of  recrimmatmg 
and  Indignation.  It  mill  be  wifely  done  to  look  up  to 
Me,  and  not  to  be  difoidered  at  any  Judgment,  which 
Men  fhall  take  upon  them  to  pronounce  concernmg 
thee.  Forwhv  fhould  thy  Satisfadion  be  placed  upon 
athinz,  which  makes  thee  not  one  whit  the  better  or 
theworfe?  If  they  comlnend  and  cry  thee  up,  thy  real 
Merit  is  not  the  greater  ;  and  if  they  revile  and  run 
thee  down,  thy  Innocence  is  not  the  lefs.  Seek  then 
true  Honour  and  Satisfadion  from  Me,  from  Me 
alone  i  whofe  Sentence  never  fwerves  from  Equity  and 
Truth,  And  great  (hall  thy  Content  and  thy  Quiet 
be,  if  thou  neither  follicitoufly  court  the  Favour  of 
Men,  nor  fervilely  fear  their  Cenfure  and  Difpleafure. 
for,  after  all  the  Complaints  of  outward  Accidents, 
the  true  original  Ground  of  all  Difquict  is  within;  for 
inordinate  AfFedions  and  vain  Fears,  are  the  polluted 
Fountain  from  whence  thofe  bitter  Streams  of  Dilcon- 
tent,  and  perplexed  Thoughts,  and  every  Confulion 
aad  Diforder  of  a  nouKled  Mind,  flow. 


CHAP. 


pookMI-     of]dm  Chrift.   19^ 


CHAP.    XXXIV. 

Horv  God  oH^t  to  he  addrejfed  to  in  Time  ^ 
Adverjity, 

Difciple.  "^  HE  Lord  gtveth,  and  the  Lord  taketh 
\  arvaj,  blejfed  be  the  Name  a  a  •  -  - 
pfthe  Lord^  Yea,  blefTcd  be  thy  Name,  ^ 
for  this  very  Calamity,  with  which  thy  Fatherly  Wif^ 
«lom  and  AfFeclion  hath  now  thought  fit  to  chaftife 
and  try  me.  I  cannot  flee  from  the  Scourge  of  thy 
Rod;  but  I  will  fly  to  thee  for  Succour;  and  beg,  that 
thou  would'ft  ailifl  me  with  thy  Patience,  and  turn  all 
my  Sufferings  to  my  Soul^s  Advantage.  I  am  indeed 
in  Trouble  ;  and  cannot  but  confefs  thcprefentDifor- 
^er,  which  this  Misfortune  gives  me^  But  this  is  my 
ewn  Infirmity  ;  and  /  kl^ow  not  what  to  jiom.\\iui6, 
fray  for  as  I  ought.  For  what  (hall  I  fay  ?  John  xii.' 
Lord^  fave  me  from  this  Hour,  No*  dearefl 
Father,  thou  haft  not  brought  me  to  this  Hour,  had  it 
not  been  for  thy  Glory,  and  my  own  Good*  AncJ 
therefore  I  will  rather  beg,  thatmy  Affliction  may  con- 
tinue till  thy  gracious  Purpofes  are  accomplifhed  in  me » 
and,  when  thoufeeft  me  fufliciently  humbled,  that  then 
and  not  before,  thou  would'ft  refrefh,  and  raife^  and 
deliver  me  out  of  it. 

For  my  Deliverance,  I  am  duly  fenfible,  can  come 
ftom  no  other  Hand  ;  fince  I  myfelf  am  weak,  and 
poor,  and  blind,  and  know  not  what  is  beft,  or  what 
to  do.  Grant  me  then,  blelTed  Lord  a  Refcue  in 
thy  own  due  Time;  and  in  the  mean  while  ftrengthen 
me  with  Patience,  that  by  thy  powerful  Aid  I  may 
bear  up  againft  the  fharpeft  Tribulations  without 
Defpondency  or  Diftradion  Not  my  Will,  Lord,  bnt 
thine  be  done,  fhall  be  the  conftant  Language  of  my 
Heart  ;  My  finful  Heart,  which  acknowledges  thy 
N  J  Mercy 


*  ..         _ ■    i,^y 

ig6  Of  tbe  Imitation  BooKiUi 

*>■  "~'  ...  ^ 

Mercy  in  the  midn:  of  Wrath,  and  fadly  refleds,  that 
thou  ha^  punifhed  me  much  lefs  than  my  Offences  de- 
(erve.  O  that  this  humble  Senfe  oTmy  own  Guilt  may 
w^r!r  in  me  (iich  quiet  and  contented  Submiffion  to  thy 
W'*^',  that  I  may  neither  undulv  decline,  nor  un:hank- 
fiil^y  murmur  at  the  Weight  or  the  Length  of  my  Sul^ 
ferines,  till  thou  fee  fit  to  compofe  this  Storm,  and 
redore  to  me  the  Comforts  of  thy  Favour  and  indulgent 
Trovidence  J 

For  if  the  Tempeft  flill  rsgCa  this  is  not  the  EfFed: 
ef  Wan*-  of  Power  in  thee  to  quiet  it;  but  becaufe  t 
perfe*^  Cahn  is  not  yet  feafonable  for  me^  Thy  mighty 
Hand  can  lay  it  in  a  Moment :  Thou  canft  abate  its 
F'^rv,  or  thou  canft  protedl:  and  {lipport  me  under  its 
Violence  and  Extremity,  I  know  thou  canft;  forrhoa 
liaO-'-aughrmebymy  own  Experience,  and  rheRemem-*- 
brance  of  thy  former  Mercies  will  npt  fiiffer  me  to 
doubt  the  Efficacy  of  thy  Power.  Bur,  in  propordon 
as  my  Grief  and  Burthen  is  greater,  fomuch  the  fweeier 
and  more  refrefhing  let  thy  healing  Virtue,  and  Spiri- 
tual Confolation  she;  and  let  me  feel  thy  gracious  Pro- 
^  mife,  That  thou  roilt  not  fuffer  thy  Servants 

*   *      *    to  be  tempted  above  that  they  are  able,  but 
follt  with  the  lemptation  alfa  make  a  way  to  efcapCy  tioat 
v^  they  may  be  able  to  bear  it* 

CHAP,     XXXV. 

I     How  the  "Divine  Ajfiflances  fhould  be  fought,  and 
defended  upon^ 

Chrif^^  T  Am  that  Lord,  my  Son,  who  is  the  Strong- 

J^  hold  of afllided  Men  in  the  Time  ofTrc-u- 

l^ahumi.       ^^^^^'  ^^*^  ^^  whom  thou  dofl  well  ro  rake 

Sandi^ary,  in  all  thy  Diftrefles.     But,  if  ihy 

Comforts  maice  nothalle,  tnou  doft  thyfelf  frequcnrly 

obllfudi 


BOOK  III.    ^/ Jefiis  Chrift  197 

obfl:ru6t  and  difappoint  thy  own  Expedtations,  by  de- 
ferring thy  Prayers  and  by  flownefs  ro  afk  Rehcfl 
For  Men  generally  try  all  other  Comforts  and  Re- 
medies firft,  and  referve  Me  for  dieir  laft  Refuge,  in 
Times  of  fiich  Extremity,  when  nothing  will  do 
them  Service;  and  then  my  Honour  is  concerned,  not 
only  to  defeat  thofe  Human  Contrivances,  in  which 
they  vainly  trufted,  but  to  defer  my  own  Succours; 
and,  by  making  them  fmart  for  their  impious  Negk(5l:, 
compel  them  to  acknowledge,  that  I  am  the  Delive- 
rer of  them  that  rruft  in  Me;  and  that,  without  me 
no  Succours  are  ftrong,  no  Counfels  wife,  no  Reme- 
dies fuccefsfuh  And  if  their  Sufferings  find  fome 
prefent  Abatement^  this  only  Ikins  the  Wound,  but 
is  no  perfed:  Cure  ;  and  the  Pain  it  afivvages  will  re*- 
turn  again  with  doubled  Anguiili  and  Rage,  For  I 
alone,  who  gave  the  Stroke,  can  heal  it  ;  and,  as 
there  is  no  Evil  which  the  Lord  hath  not  done,  Co 
neither  is  there  any  Deliverance  which  the  Lord  hath 
not  wrought. 

But,  now  that  thy  Applications  are  come  up  into  my 
Ears,  and  thou  haft  cafl:  thyfelf  upon  my  Mercy,  I 
will  revive  thy  drooping  Spirits,  and  thou  fhalt,  after 
this  dark  difmal  Storm,  rejoice  again  in  the  Light  or 
my  Countenance*  For  I  am  ready,  not  only  to  rcftorc 
thy  former  Happinefs,  but  alfo  to  rccompence  thy 
pail:  Pains  and  Patience,  by  plentiful  Additions  of 
more  and  greater  Bleflings.  And  let  nor  any  Adverii- 
ty,  tho'  never  fo  grievous,  prevail  upon  thy  Frailty  to 
diilruft  my  doing  fo»  For,  C'ln  there  any  Thing  be  too 
hard  for  me?  Or  am  I  like  deceitful  Men,  who  footh 
their  Dependants  up  with  Promifes,  which  they  never 
defign  to  perform  ?  Have  I  at  any  time  broken  my 
Word  ?  Where  then  is  thy  Faith,  where  thy  Courage  ? 
Bear  bravely  up,  and  difcharge  thy  Duty,  For,  if  thou 
fail  not  to  qualify  thyfelf  for  receiving  them,  Grace  and 
Confolation  fhall  certainly  approach  in  due  time*    ^f 


1 98    Of  the  Imitation  book  1 1 1 

»■        '        '     '  '   '■~'~--"'~»«» 

yt  L  '*  tM  Lord  tarry y  yet  wait  for  him,   !;•»?  he 

/     •    !  will  fur  ely  come  milh^zlxh^t^     TheLoai 

which  now  opprelles  rhee,  is  only  laid  there,  >o  ry 
thy  Strength  and  Virtue  ;  nor  would  it  weigh  rhee 
down  (o  low?  if  t^hy  own  Folly  did  not  make  it  hea-^ 
yier,  by  heaping  on  Anxious  Cares  for  the  future  up- 
on rhy  prefent  Sufferings.  But  this  is  to  confpire  againft 
j^  .  '  rhyfelfi  and  turn  thy  own  Tormenror^ 
'  •  •  Jt;  Sufficient  to  each  Day  is  the  Evil  thereof  i 
without  charging  it  with  additional  Troubles,  which 
lio  way  belong  to  it.  Thefe  ar^  indeed  impertinent 
and  fenflefs  at  all  times  >  for,  how  abfurd  is  it  to  exalt 
or  deje6t  on's  felf,  by  Hopes  and  Fears,  and  fond  Re- 
prefentations  of  diftand  Good  and  Evil,  which  have 
not  any  Being  in  Nature,  and  probably  may  never  be 
arali?  Difmifs  thefe  empty  but  painful  Follies  ;  the 
mere  Creatures  of  thy  own  fick  Fancy*  For  fuch  De- 
lufions  are  a  great  Reproach  upon  Reafon,  and  a  greater 
yet  upon  Chriftianity  ;  when  thy  mean  timorous  Soul 
is  mocked  by  fuch  airy  Phantoms,  and  (o  very  eafily 
led  Captive  by  the  Enemy's  Suggeftions,  And  fuch 
are  thefe  deCponding  or  fanguine  Thoughts  of  what 
will  be  hereafter* '  Whether  it  be  or  not,  He  matters 
not ;  for  his  Bufinefs  is  w  deceive  and  undo  Men. 
And  true  or  falfs  Hopes  and  Terrors  contribute  equal- 
ly :o  this  D^lign*  The  Love  of  prefent  Geod,  and 
Dread  of  approaching  Evils,  are  Inftruments  of  Ruin, 
employed  by  him,  with  wonderful  Addrels  ;  and,  fb 
Ruin  be  but  the  Confequence,  the  Methods  and 
Management  of  it  are  altogether  indifferent  to 
him* 

Do  not  therefore  fuffer  Fear  to  deje<5t  thee,  but  ftilt 
fnaintain  thy  Chriftian  Courage,  and  repofe  thy  Con- 
fidence in  my  Mercy*  I  am  often  ready  at  hand,  w'  en 
thou  fuppofcft  me  at  a  diftance  J  and  at  thofe  Tim.cs* 
when  all  is  given  for  gone.  Things  are  fo  &r  from  de-* 
^eratCi  that  profperous  Eveacs  md  moft  furprizing 

■^  "    ■  COKU 


BooKili.    gf  J:fus  Chrift.  199 

ComioiES  are  breaking  in  upon  chee^  like  a  gioiious 
Sun  from  an  aftonilhiiig  Eclipfe.  Tis  Rafhncfe  there- 
fore to  conclude  Affairs  in  a  loft  Condition,  becaufe 
fome  Crolfes  have  baulked  your  Expedhtions  :  Nor 
can  cither  thy  own  Refentment  of  Misfortunes  within) 
or  the  Violence  of  any  Calamity  without,  giwQ  thee 
(utiBcient  Gioimds,  from  the  terrible  Face  thy  prefent 
Ciicumftances  wear,  to  pronounce,  That  all  Hope  of 
jpfcape  and  better  Days  are  paft^  Nay,  which  is  the 
mod:  fenlible  and  moil  deplorable  Cafe  of  any,  if  at  the 
fame  time  that  I  Icourge  thee  with  outward  Calamities, 
thou  feel  the  inward  Supports  of  my  Grace  withdrawn, 
which  ihould  enable  thee  to  bear  the  R-od;  Yet  e*^en 
fo,  think  not  thylclf  forfaken,  or  that  I  have  utterly 
caft  thee  from  my  Prefence.  The  Way  to  Heaven  is 
iet  with  Briars  and  Thorns  ;  and  they,  who  arrive  at 
the  Kingdom,  travel  over  craggy  Rocks  and  comfort- 
lefs  Deferts  t  And  more  it  is  for  their  Advantage  to 
have  their  Virtue  awakened,  and  brightn^d,  and  brought 
totheTeft,  by  the  Smart  of  Adverfity  ;  than  that  all 
Things  fhould  go  fmoothly  on,  without  any  manner  of 
Let  or  Mpleftation. 

7he  Heart  of  Man  is  deceitful)  who  can  k»oiiv  it  ^  Thy 
very  felf  art  often  under  very  dangerous  Miftakcs' 
about  thy  own  Condition^  Thou  art  ignorant  what 
thou  art,  and  much  more  ignorant  what  is  fit  for  thee. 
But  I,  who  have  a  perfed  Underftanding  of  both,  fee 
plainly,  that  it  is  proper  and  beneficial  fometimes  to 
be  left:  to  thyfelf ;  that  thus  ftruggling  to  fo  little 
purpofe  with  the  Calamities  that  bear  thee  down,  thou 
may*ft  be  brought  to  a  juft  and  humble  Senfe  of  thy 
Infirmities;  that  this  Senfe  may  check  thy  Vanity, and 
fhew,  that  all  thy  Attempts  which  prove  fuccefsful,  arc 
jOwing  entirely  to  another  Hand  ;  and  thou  art  in  truth 
nothing  lefs  than  that  mighty  Man  thou  art  apt  to  take 
thyfelf  for.  This  makes  my  depriving  thee  of  thy 
ttfwJ  Comforts  convenient ;  but  ftifl  'tis  in  my  Power 
N  1  ^o 


aoo  Of  the  Imitation  book  iii» 

to  reftore  and  augment  them  to  thee,  when  I  fee  that 
convenient  too. 

Nor  think  me  hard  and  unjufl:  in  thefc  Difpenfati- 
ons  ;  for  who  fhall  forbid  me  to  do  what  I  will  with 
my  own  ?  I  gave  thee  what  thou  couldft  not  claim  ; 
and  I  take  away  what  thou  haft  no  right  to  keep*  For 
2         .  every  good  and  j>erfeEl  Gift  is  mine,  and  not 

'  *     '^    a  Debt  but  a  Favour,  If  then  /^fflidion 

comes,  remember  'tis  of  my  fending  ;  and  I,  who  laid 
the  Crofsjcan  both  remove  and  recompence  ir  \  I  kill 

^  ..  and  make  alive,  I i?ring  down  to  the  Grave* 
*  '  and  raiie  up  from  it  :  And,  in  the  inftanc 
that  I  lay  my  Thunder  by,  and  iiiiile  again,  thy  Fiea- 
vincfs  fliall  be  changed  into  Joy  unfpeakable. 

In  all  my  Dealings  I  am  juft,  in  all  am  wife,  and 
good;  and  deferve  not  only  thy  Admiration,  but  even 
thy  Thanks  and  Praife.  Could'il:  thou  but  rightly 
comprehend  my  Methods,  and  thefecret  Reafons  of 
them,  thou  would'ft  drink  up  the  bitter  Potion  with 
Joy  ;  with  Joy,  upon  this  very  Confideration,  that  I 
do  not  {pare  thee  to  thy  Hurt,  but  fend  Afflidions  in 
pure  Kindnefs  to  thee,  when  I  fore(ee  they  will  be  for 
thy  Advantage*  Obferve  the  Tenure  of  my  gracious 
Promife  to  my  beft  beloved  Difciple  :  As  my  Father 
„  J  .  /oved  ?ne,  even  fo  have  I  loved  you^  But 
i  '  *  both  my  Father's  Love  to  Me,  and  Mine 
to  Them,  was  cxprefs'd,  not  by  falfe  and  traniitory  Joys, 
but  by  fliarp  and  long  Conflids  ;  by  being  called,  not 
to  Honours,  but  to  Contumelies  and  Difgrace  ;  not 
by  indulging  them  in  Eafe  and  Sloth,  but  by  inuring 
them  to  Trials  and  Difhculties  >  by  calling  them,  not 
to  Reft  and  Peace,  but  to  bring  forth  noble  and  ge- 
nerous  Fruit  with  Patience.  Remember  well  thefe 
\V  rds  my  Son,  and  then  thou  canft  not  think  much 
^o  drinl^  of  the  Cup  that  I  drank^  of  fb  deeply,  and 
to  be  haptiz^ed  with  the  Baptijm  that  I  was  baptiz.ed 
^itK    Thou   canft  nor  then   defpair,  or  think,  that 

God; 


bookUI.  o/'Jdus  Uinft    20I 

God,  in  affliding  rhee,  hath  abandoned  all  Care  and 
Concern  for.  rliy  Benefit  ;  fince  even  that  tender,  that 
unparallel'd,  thai-  unconceivable  Affi  ^tion  with  which 
Jic  loved  his  own  dear  Son,  hindrtd  nor  his  making 
that  very  Captain  of  thy  Salvation  PerfeB  tjt  l  " 
l^ro'  Sufferings.^  And  what  arc  thou  ? 
\>  liat  is  the  beft  of  Men  in  comparifon  of  Him? 
What  are  thy  Agonies  and  Trials,  the  very  worft  of 
thine,  in  comparifon  of  His? 


CHAP,    XXXVL 

Pf  Seeking    God  done^ 

Hifcifle;]  "T*^HY  Mercy,  Lord,  is  great,  which  hath 
JL  thus  far  aflifted  me  ;  but  ftill,  I  feel 
I  want  fL  larger  Portion  of  thy  Grace,  which  may  con- 
du6t  me  to  fuch  a  State  of  Perfedion,  as  may  fee u re 
and  fetme  at  Liberty,  from  all  the  Obftrudions  which 
the  Creatures  lay  in  my  way^  For,  To  long  as  I  retain 
an  AfFedion  or  Concern  for  any  Thing  in  this  World,  I 
find  my  Soul  checked  and  reftrained  in  her  Mountings 
to  Thee  and  Heaw'iu  How  often  do  I  make  the  Pro- 
phet's Wifh  my  own,  O  that  I  had  IVings  Itl^  p^  t  , 
a  Dovey  for  then  would  I  fly  away  and  beat 
reji  ?  Lo  then  would  I  get  me  away  far  dff,  and  re- 
main at  a  ^ifti^nce  ^^oi'^'i  the  World,  Now  what  is 
more  at  eafe,  more  abftraded  from  the  World,  than 
a  true  fmgle-heartedHonefty  ?  What  can  boaft  of  Free- 
dom equal  to  his,  who  covets  nothing  upon  Earth  ? 
All  created  Beings  Ihould  indeed  be  palled  over,  and  left 
behind  in  this  Fhght;  and  a  Man  muft  make  a  Stretch 
even  beyond  himfelf,  and  abandon  his  own  Natural  In- 
clmations  and  Defeds,  in  Order  to  get  a  diftindView 
pf  the  Creator>  and  thofe  Perfedionsin  him,  to  which 

cto 


202  Of  the  Imitation  book  t  n^ 

no  Creature  bears  any  Refemblance.  Now  this  is 
the  very  Reafon,  why  fb  few  employ  their  Thoughts 
in  Heavenly  Contemplations  with  any  fen fible  Delight; 
becaufe  when  they  attempt  it,  they  do  it  unfkilfully. 
For  they  bring  thofe  worldly  AfFedions  along  with 
them,  I  hat  damp  and  difguft  them  in  the  Underta- 
king. 

Ir  is  not,  I  confefs,  an  ea^  Matter,  nay,  *tis  not 
poflible  to  Flefh  and  Blood,  by  its  own  Strength,  thus 
to  purge  the  AfFedions.  Nothing  lefs  than  a  liberal 
and  very  powerful  Infpiration  of  Divine  Grace  can 
thus  exalc  the  Mind,  and  as  it  were  carry,  the  Man  que 
©f  himfelf.  Bu:,  till  fuch  Exaltation  of  the  Soul  hath 
^ifengaged  one  from  all  Temporal  Interefts?  and  fix'd 
down  his  Deiiresto  that  One  Objed  worthy  of  them, 
God  himfelf ;  all  his  Knowledge  and  imagined  Excel- 
lencies are  very  litde  worthy  For,  whatever  falfe  No- 
tiorrs  of  Honour  and  Greatnefs  Men  may  delude  them-, 
felveswith,  yet  ftill  all  They  have  poor  and  little  Souls, 
and  dore  upon  that  which  ought  to  be  difdained,  who 
allow  any  Thing,  befides  the  Infinite  and  Eternal  God^ 
a  very  honourable  Place  in  their  Affedions  and  E- 
fleem.  For  All  which  is  not  God,  is  Vanity  and  No- 
thing, and  ought  to  be  nothing  regarded.  How 
vaft  a  Difference  is  there  between  the  VVilHom  of  a 
mortified  pious  Man,  enlightened  from  above  ;  and 
the  pompous  Learning  of  a  profound  and  ftudious  Di- 
vine "i  That  knowledge,  which  descends  from  above, 
fpcaks  lis  heavenly  Original,  by  marvellous  and  noble 
Effects  ;  and  works  a  greater  Change  in  the  Man, 
a.  greater  Improvement  in  profitable  Knowledge, 
than  all  that  Comprehenfion,  which  the  befl:  Capaci- 
ties, and  the  moft  indefatigable  Induilry,  can  ever  at- 
tain to* 

vVe  often  hear  very  glorious  Charaders  of  Divine 
Contemplation,  and  the  wonderful  Delights  and  Tran- 
^orts  attendi/Jg  it » and  Thefc  a  great  many  appear 

very 


BOOK  HI.  0/ Jefiis  Chrift.    203 

very  fond  of.  But  when  they  have  no  regard  to  the 
necelTary  Preparations  for  it,  their  Minds  are  full  of 
feniible  Ideas,  and  polTeHed  with  the  Things  of  tliis 
Prefent  World ;  and  the  f ubduuig  and  mortifying  their 
Deiires  and  Paffions  is  a  Matter  they  take  no  Care 
about.  And  whil«  their  Affairs  continue  in  this  Po- 
fturc,  they  «ire  in  no  degree  quaUfied  for  thofe  Exer- 
cifes  of  the  Mind.  Methinks  it  is  a  moft  unaccount- 
able Folly,  and  argues^  that  Men  forget  what  Spirit 
they  are  of  when  they  call  themfelves  Chriftian^,  /'♦  e, 
fpiritual  Perfons,  that  have  folemnly  renounced  the 
World  with  its  Vanities,  and  the  Flefh,  with  its  finful 
Lufts ;  who  profefs  to  beUeve  and  to  feek  Happinefs 
in  a  future  State,  and  to  place  that  Happinefs  in  the 
Perfedion  of  their  Souls  ;  and  yet,  in  Reproach  and 
Contradidion  to  thofe  Profellions,  fufFer  Body  and 
Senfe  to  run  away  with  them  ;  lay  out  themfelves  en- 
tirely upon  perifbingand  paltry  Advantages,  while  the 
fubftantial  and  everlafting  are  wretchedly  negleded, 
and  their  Souls  Co  perfectly  forgotten,  that  they  fcarcc 
afford  one  ferioiis  Thought  to  their  moft  important 
Concerns*  Or,  if  at  any  time  they  fet  themfelves  to 
think,  fome  Trifle  prefently  interrupts  and  draws  them 
off  from  any  profitable  Recollections.  Nay,  they  them- 
felves fly  out,  and  are  glad  to  be  diverted  from  a  fevere 
Examination  into  their  own  Stc^tc  ;  v/hich  is  fure,  if 
diligently  purfued,  to  prefent  tiiem  with  Objeds  of 
Shame  and.  Sorrow,  fuch  as  will  wound  their  Sight,  and 
foon  make  them  weary  of  this  neceflaty  Work,  Thus 
we '  never  trouble  ourfelves  to  obferve  vyhich  way  our 
Inclinations  arc  uifpofed,  or  whither  they  tend  ;  nor 
do  we  ferioufiy  bewail  the  abominable  Impurity  of 
our  Hearts,  though  there  be  nothing  but  Impurity 
there*  7he  Waj  of  allFlefl)  is  corrnpt  nfon  ^ 
the  Earth,  and  the  univerfai  Corruption,  *     * 

fays  the  Scripture,  brought  a  Flood  to  deftroy  Man^ 
kind  and  every  Creature.     But  whence,  do  we  think, 

proceeds 


■  -  '  '      ■  ■■ .1        ■  I  r    ii>^. 

204  Of  the  Imitation  bookiii« 

proceeds  fuch  Corruption  of  Manners  ?  From  the  cor- 
rupt Atoliioris  of  Men,  no  doubt.  For  if  this  Foun:* 
tain  be  not  fwcer,  the  A(5lion,  which  is  but  a  Stream 
and  Emanation  from  ir,  aiuft  of  neceflity  be  flat  and 
bitter.  For  a  pure  Heart  is  the  Ground-work  of  a  holy 
Life  ;  and  as  naturally  firings  from  it,  as  the  Fruit 
from  the  Tree. 

And  herein  we  are  much  to  blame,  that  fo  little 
Regard  \s  had  to  the  Difpofitions  of  the  Heart ;  with- 
out which  no  true  Judgment  can  ever  be  made,  eith^t 
of  ourfclves  or  others^  Bur  this*  which  is  in  truth 
of  greareft  Confcquence,  the  very  Point  upon  which 
a  Man's  pdole  Character  turns,  feems  to  be  laid 
afide,  as  a  thing  tod  nice  and  fpeculative  to  be  very 
curious  in.  We  fix  our  Eyes  upon  the  outward  Adiort, 
confider  what,  or  how  much  a  Man  hath  done  ;  but 
with  what  Sincerity,  v/:.rh  \^hat  Zeal,  with  what  ho- 
heft  Intention  he  did  it,  or  whgfher  with  none  of 
3D  thefe  Qiialificiitions,  we  trouble  nor  ourfelves  to 
enquire.  So  again,  for  the  Eftimate  we  make  of 
Perfons,  thy  are  all  foreign  from  the  true  and 
proper  Founciaricn  bv  Merit  and  Refped:.  The 
Riches  Valour,  Beauty,  Judgment,^  Wit,  Eloquence^. 
a  good  Siile,  or  a  f.veet  Voice,  or  a  Knack  of  Ma- 
nagement in  To'.vn  or  Coiintry-Bufinefs,  his  Prefer- 
ments, cr  his  r  i-o^edion,  thefe  v/e  immediately  talcc 
care  to  be  iiifcrmed  of^  raid  proportion  our  Value 
and  Refpedis  accordingly,  ^^xiz  a  Man's  Humility 
and  Poverty  of  Spirit,  his  Meekncfs  and  Patience, 
'his  Devoiiion  and  Piety,  thefe  are  feldom  mentioned 
in  the  Characl-er,  or  recommenued  as  Motives  ta 
induce  F.cgard,  Thus  Nature  and  Grace  have  tl)eif 
different  i^rofpcfts  and  AfFcdions.  The  former 
looks  at  the  outfide  of  a  Man,  and  rates  him  7iC» 
•ordiRg  to  Things  that  are  not  his  ;  the  latter  placesi 
aP  wichin,  and  fets  not  at  all  by  external  Orna- 
ments and  Advantages,     The  former  builds  upon  i, 


-Ktnt-    Ml 

BOOK 


III.   of  ]c(us  Chrifl:.   20f 


filfe  Borrom,  feeks  hcrfelf  w! -at:  (he  values  in  others?* 
and  is  oftentimes  deceived  and  di(aj3po]ntcd  ;  the  latter 
repofes  her  whole  Hope  and  Love  in  God,  and  is 
never  miftaken,  never  deluded  by  falfe  Expedations^. 


CHAP,    xxxvir. 

Of  Self-demal. 

Chrtfl,']  T^^pjoii  canft  not.  Son,  be  entirely  free,  till 
JL  thou  haft  attained  to  fiich  a  Maftery,  as 
entirely  to  fubdue  and  deny  thyfelf^  For  covetous 
Perfons,  and  Lovers  of  themfelves,  the  kiftful,  and 
bufy,  and  unsettled  Men,  the  Lovers  of  Pleafure  more 
than  Lovers  of  God,  are  all  Slaves,  vile  and  unprofi- 
table Slaves,  condemned  to  fruitleis,  endlefs  Toil,  feek- 
ing  what  they  cannot  find,  and  contriving  what  they 
cannot  compafs  ;  or  if  they  could,  what  they  cannot 
long  enjoy.  For  every  thing  which  is  not  of  God,  is 
(bon  brought  to  nought.  Cbferve  this  (hort,  buc 
certain  Aphorifm,  Forjalie  all,  tind  thou  [halt  find  all. 
Let  go  Defire,  and  thou  fliak  lay  hold  on  Peace* 
Confider  this  Rule  diligendy,  and  transcribe  it  intd 
thy  Pnidice,  for  Pradice  wiJl  explain  and  prove  ic 
to  thee» 

Dtfciple,']  This,  Lord,  is  not  the  Work  of  a  fingic 
Day,  a  Maxim    not   fitted  fot  wenk  Capacities,    but 
fuchns  in  one  fhorr  Sentence  conrains  the  utmoftPer-. 
fcdions  of  a  pious  and  refigncd  Chriftian^ 

Chrifl,']  And  why,  my  Son,  (hould  that  Perfe6tion 
afflight  or  difcourage  thee  ?  Call  up  thy  Zeal,  afpiri 
to  true  Greatness  of  Soul  ;  and  the  nobler  the  Virtue 
is,  the  more  eager  and  generous  Rcfolution  do  ihou 
cxprefs  of  atrainmg  to  it^   Oh  J  that  thou  wcrt  of  rhac 

happy 


^ \ \ ."      ~  II J3. 

ao6  Of  the  Imitation  j^oQKilio 

happy    Difpoficion,  which  utterly    difcards  all  narrow 
and  felfifh  Coaiiderarions,  and  fiibiiiits  itfelf  entirely 
jto  the  Obedience  of  m)  Commands,  and  the  Difpofalf 
of  my  Providence  \So  fhould  thy  Perfon  and  thy  Be- 
haviour be  acceptable  to  thy  God  %  (o  (hoiild'ft  thou 
en;oy  great  Satisfadiori,  and  Peace  in  thy  own  Breaft^ 
Alas  J  there  are  ftill  many  things  which  muft  be  aban- 
doned ;  many,  which  till  thou  haft  Sacrificed  to  me, 
the  Happine/s  thou  aimeft  at  can  never  be  obtained* 
Buy  therefore  of  me  the  piire  refined  Gold,  of  a  hea- 
venly and  refined  Difpofition,  for  that  fhall  make  thee 
rich  above  all  the  Treafures  of  this  World.  Caft  off  the 
Wifdomofthis  Generation,  and  do  not  fboth  thyfelf 
with  their  foolifh  Imaginations  ;  for  theypurfue  Sha- 
dows, and  take  delight  in  Vanity  and  Nothing,     Re- 
member I  have  told  thee,  that  the  Things  which  are 
lightly  efteemed,  muu:  be  purchafed  at  the  Expcnce  of 
thofe  which  this  World  efteems  moft  Precious.     Fbry 
what  is  more  defpifed  and  mean  in  common  Reputa- 
tion, what   more  iiegleded  and  forgotten,  than  that 
true  heavenly  Wifdom,  which  renounces  all  Merit  of 
its  own,  and  is  content  to  be  difi-egarded  by  the  Men 
of  this  World  ?  This  mortified  and  humble  State  of 
Mind  is  what  indeed  feme  People   profefs,   and  in 
Words  commend;  but  their  Pradice  plainly  condemns 
it,  and  gives  the  Lie  to  all   their  diffembled  Praifes^ 
-.     ,     ...     And  yet  this  Wiidom,  poor  and  defpi- 
cable  as  it  appears  to  common  Eyes,  is 
that  Pearl  of  great  Price,  for  which  all  other   PofleA' 
fions  are  wifely  given  in  exchange  t  that  hidden  Trea- 
fure  which  is  always  like  to  continue  hid,  fince  it  Ik^ 
low,  and  few  either  do,  or  care  to  find  it.. 


C  H  A  I^ 


■T^  -i-ili 


BOOK  II  I*  o/"  Jeius  Ghrift.    207 

CHAP.     XXXVIII. 

The  Change  ablenefs  ofowr  Temfer,  and  how  t  a  fixity 

Chrift,]  T\p  ^ot,  my  Son,  depend  upon  any  pre*^' 
JL*  Tent   Difpofition  of  Mind,  with  which 
thou  feeleft  thyfelf  afFeded,  for  this  is  fickle,  and  of 
fhort   Duration.     Variety  and  Change  is  what  Men 
muft  be  fubje6t  to,  fo  long  as  they  carry  the  Frailties 
of  Flefh  and  Blood  about  them  /  and  all  their  Endea- 
vours cannot  fo  fix  their  Hearts,  as  to  keep  them  con- 
ftantly  the  fame.     Sometimes  they  find  themfelves  dif- 
pofed  to  Mirth,  fometimes  to  Melancholy  ;  now  they 
are  even  and  ferene,  by  and  by  all  over  Diforder  and 
Confufion  ;  this  Hour  fervent  and  devout,  the  next 
lukewarm  and  cold  ;  ftudious  and  induftrious  to-daf  ^ 
flothful  and  unfit   for  Bufinefs  to-morrow  ;  feriou9 
and   grave,    and  thoughtful  now  /  and    anon  agaiii 
gay  and  trifling,  light  as   Air^     But  the   truly  wife 
Man,  who  is  aded  by  the  Spirit  of  God,  gets  above 
this    changeable   Region  of  the  lower   Worlds     He 
fuffers    not   himfelf  to  be  carried  about  with  ever/ 
Blaft  and   Impalfe  of  Inconftancy,    but   fettles  upod 
the  Bafis  of  the  one    excellent  End,    which  is  always 
firft  and  moft  in  his  Thoughts,  the  Port  to  which  he 
makes,  and  the  Compafs  by  which  he  fleers  all   hi^ 
Defigns  and  Adlions.    For  by  this  Method  it  is  very 
poflible  for  a  Man  to  continue  unihaken  and  unmoved? 
by  any    Guft  o^  Inclination  from  within,  or  Accident 
from  without^-     The   natural  Changeablenefs  of  hu- 
man Affcdtions,  being  yet  more  improved  by  Mens 
own   voluntary  Uncertainty,  and  propofing  no    con- 
ftant  End  or  Rule  to  themfelves.     Now  that  Inten- 
tion which  fixes  upon  God  as  its  only  End,  will  keep 
Men  fteddy  in  their  Purp^fes,-  and  deliver  them  from' 
^  bein^ 


2o8  Ofthelmttation  bookIII^ 

bdng  the  Jeft  and  Scorn  of  Fortune,  And  this  in 
Scripture  is  ftiled  a  fingle  Eye,  becaufe  it  ever  looks 
and  aims  but  at  one  Object 

The  more  intent  then  that  Eye  is  in  this  Proipedt, 
the  lefs  diverted  from  its  Mark,  the  firmer  and  more 
confident  Men  are  with  themfelves  ;  and  the  lefs  hii- 
prcirion  does  any  Change  of  Wind  or  Weather  make 
upon  luch  diUgent  and  wife  Pilots.  But  ftill  infirmity 
prevails  in  moft;  and  if  fome  Pleafur^  or  Prbfit  come 
betwixt,  they  retain  fo  much  Tendernefs  for  them- 
felves, and  their  temporal  Advantages,  as  to  be  di- 
verted from  the  fame  vigorous  Purfuit  of  their  firft 
Prize,  and  allow  this  frelh^oiie  a  Part  at  leaft  of  their 
Endeavours  and  Defires.  They  Love  God  but  they 
would  love  the  World  too  ;  and  in  this  State  of  divi- 
„  ,      ..  ded    Aftedions    fomcwhat   refemble  the 

fohny.n.<),  ^^)P^;  who,  as  the  Evahgefift  obferves, 
came  to  vifit  Martha  and  Mary  at  Bethany,  not  only 
that  they  might  fee  and  hear  Jelus,  but  that  they  might 
fatisfy  their  Curibfity  in  gazing  upon  L^^^r^J,  whom 
he  had  raifed  from  the  Dead.  It  muft  therefore  be  your 
great  Care  and  Bulines  to  cbmpofe  this  Diftradion  of 
Thought,  to  fix  your  Heart  ro  one  Purpofe,  to  feek 
one  Good,  one  End,  (o  zealoufly,  that  nothing  elfe 
inay  come  into  Coilipetinon  or  Partnerfhip  with  it;  to 
4ook  upon  every  thing  which  diverts  you  from,  or  cools 
you  in  this  Purfuir,  with  ^n  Eye  df  Contempt ;  and 
conftantly  to  keep  your  Hope,  and  Defire,  and  Love 
(which  are  the  Spring  and  Guide  of  all  your  Adions) 
upon  Me  alone^ 


CHAP. 


tooKlII*    of  Jefus  Chrift  109 

G  H  A  P,     XXXIX, 

i 

7h  Haffin^fs  of  them  that  love  God. 

^M^*\T^  having  God,  I  have  all    Things.     For 
jL  whom  can  I  have  in  Heaven  but      pr  ,  . 
thee  ?  and  what  is  there  upon  Earth  that  I       J^^'  ^^^i"' 
can  defire  in  compartfon  of  thee  ?  O  fweet  and  comforc- 
able  Words  |  But  this  is  a  Sweetnefs  which  one  can 
rafte,  but  they  who  love  the  Word  of  God,  und  not 
the  World,  neither  the  things  that  h  in  the 
World.     My  God  to  me  is  All  ;  I   need   ^  A^«ii-^f* 
add  no  more.    The  Man  of  purified  Underftandings 
find  this   enough,  and  they  of  purified  and  heavenly 
Affections  cannot  repeat  it  too  often.     When  thou  art 
frefent,  Affliclion  and  Death  are  pleafant  ;  for  in  thy 
Favour  is  Life  and  Joy,     When  thou  art  abfent.  Life 
\tk\£  is  a  Burthen  ;  for  thy  Difpleafure  is  worfe  than 
Death?   Thou  makeft  a  merry  Heart,  a  chearful  Coun- 
tenance ;  in  thee  is  abundance  of  Peace,  and  a  conti- 
tiual   Feaft.     Thou  giveft  '  me    right  Notions  of  all 
Events,  and  rendreft.  every  Accident  a  Matter  of  Joy 
and  Praife  to  me.     Without  thee  Profperity  itfelf  is 
^aufeous,  and  I  loath  my  very  Mercies,     For  nothing 
here  below  can  pleafe  our  Palate,  unlefs  thy  Favour 
and  Wifdom  give  it  a  grateful  Relifh.     To  him  that 
h^^s  delightfully  on  thee,  every  bitter  Morfel  isfweet; 
but  they  who  want  or  flight  that  heavenly  Entertain- 
ment,   find    the    mofl    dilicious    Dainties  harfh  and 
bitter. 

They  who  are  wife  for  the  World  and  the  Flefh, 
are  mofl  defcdive  in  the  true  and  heavenly  Wildoni 
The  carnal  Wifdom  ends  in  Guilt  and  Death,  and  the 
worldly  Wifdom  purfues  Vanity  and  empty  Pomp, 
Bur  they  who  are  wife  indeed,  conform  themfelves  to 
thy  Example,  by  >  Contempt  of  all  earthly  Greatnefs, 
O  %  and 


i!>M»ii    I     I    I     ■!  !■■       ■    I  I  III  ■  '   i"i     I      -  Vfty. 

aio  Of  the  Imitation  book  in* 

and  a  vigorous  Mortificariori  of  their  fenfual  Appe« 
rites  and  Paflions  ;  they  difdain  the  Shadow,  and  lay- 
hold  on  the  Subftance;  pafs  from  Falfhood  to  Truth, 
and  from  Body  to  Spirit.  Thefe  are  the  Men  who  love 
jind  delight  in  God>  and  find  no  Satisfadbion  in  the 
Creatures,  farther  than  as  they  promote  the  Honour 
and  ferve  the  Parpofes  of  the  -great  Creator.  The 
Joys  they  minifter  are  fubordinate  and  limited  ;  not 
inherent  and  natural,  but  by  Reiledtion  only  ;  and 
everything  isefteemed  in  proportion  as  it  tends  to  its 
Maker's  Ufe  and  Praife.  So  very  unHke,  fo  infinitely 
different,  is  the  Pleafure  we  feel  from  the  Creator  and 
the  Creature  ;  from  the  boundlefs  Ocean  of  Eternity^ 
and  the  narrow  Tradb  of  Time  ;  from  the  original 
felf-exiftent  Light,  and  thofe  faint  Beams  fhot  dowd 
on  Things  here  below. 

Shine  then,  O  Light  everlafting,  in  comparison 
whereof  all  created  Lights  are  but  a  lefs  degree  of 
Darknefs.  Convey  thyfelf.into  my  benighted  Soul, 
purge  and  difpel  t\\Q.  Clouds  of  Error  there,  purify 
iriy  polluted  Affedions,  cheat  my  Sadnefs,  enliven  my 
Hupid  Mind  and  all  its  Faculties,  that  I  may  rejoice 
^nd  triumph,  and  balk  in  thy  bright  Beams»  O  |  w/h^n 
will  that  happy,  that  long  wifh'd  for  Hour  approach, 
when  I  fball  be  filled  with  thy  Luftre,  and  fatisfied 
with  thy  Prefence,  and  my  God  be  my  All  in  all  ?  For 
fure  I  am^  till  that  blefied  Time,  my  Joys  muft  be  im,- 
perfed^  I  feeh  alas  J  I  (cd  and  lament  in  my  felf, 
fome  Remains  of  the  Old  Man  ftill.  Scourged  he 
is,  but  not  entirely  crucified  ;  wounded  and  bruifed, 
but  not  quite  deai  My  Fleih,  in  defpight  of  all  my 
painful  Labours,  continues  to  luft  againft  the  Spirit,  and 
a  domeftick  War  diftraifts  and  breaks  the  Peace  and 
good  Government  of  my  Mind.  This  cannot  exercife 
its  juft  Dominion  without  perpetual  Broils  and  tumul- 
p^  ,  J     .         tuous  Infurredlrons.     But,  O  thou,  who 

Waves 


BooKlii.   o/"  Jefus  Chrift.    21 1 

Waives  thereof  when  they  arije,  come  fpeedily  to  my  Af- 
fiftance,  and  quell  this  Storm.  Scatter  my  Enemies  that 
delight  in  Blood,  and  beat  them  dorvn,  O  Lord,  my  De^ 
fence.  Exert  thy  mighty  Power,  and  get  thee  Honour 
by  this  Conqueft*  For  thou,  O  Lord  my  God,  art 
my  only  Hope  and  Helper;  O  fave,  or  I  perifh. 


CHAP'     XL. 
This  Life  a  State  of  continual  Temptation j 

Chriji:]  -pVQ  not  fuppofe,  my  Son,  that  in  this  World 
J- '  thou  ever  canfl:  be  in  a  Condition  of  ab- 
folute  Safety.  Dangers  and  Enemies  await  thee  every 
where.  Violence  and  Stratagems  are  perpetually  em- 
ployed for  thy  Ruin ;  and  therefore  the  Weapons  of 
thy  fpiritual  Warfare  muft  not  be  laid  afide  ;  for  ufe- 
fulthey  are,  and  always  neceflary,  during  this  State  of 
Mortality^  Cover  thyfelf  then  with  the  Shield  of  Wif- 
dom  and  Faith;  fo'*  if  thou  expofe  thyPerfon  without 
this  Defence,  the  fiery  Darts  of  the  Wicked  will  quick- 
ly gaul  and  wound  thee»  And  if  Dexterity  and  Dili- 
gence ia  the  Ufe  of  thy  Arms  be  not  animated  by  a 
Mind  fixed  entirely  upon  Me,  and  a  vigorous  Refo- 
lution  of  enduring  the  worft  that  can  happen  for  my 
fake,  the  Engagement  will  be  found  too  hot,  and  that 
Crown  of  the  Ble/Ted,  which  is  the  Reward  of  perfe- 
verance,  can  never  belong  to  thee^  Call  up  thy  Cou- 
rage then,  and  exert  thy  utmcft  Strength  as  Occafions 
of  Combat  fhall  offer.  For  to  him  that  -^ 
over  Cometh  will  I  give  the  hidden  Manna  % 
but  Mifery  and  Deftrudion  as  the  Portion  of  faint- 
hearted and  feeble,  (lothful  and  fleeping  Soldiers. 

O  z  If 


■~— — — ^— — ■—  _  II        III  I    !■!  '        "     ,  ■■     I        ,  .  ib»l; 

a  1 2  Of  the  Imitation  book  t  ii . 

If  then  thefe  are  the  Conditions  o^  thy  Obedience 
and  Reward,  think  how  abfurd  it  is  for  them  who  in- 
dulge their  Eafe  here,  to  exped:  Peace  and  Happinefs 
hereafter^  In  one  cfthe  two  States  Enduring  muft  be 
thy  Lot  ;  and  therefore  tough  Patience,  and  not  fofc 
Rcpofe,  is  what  thou  fhouldfl:  labour  for  at  prefent. 
For  Reft  and  undifturbed  Content  have  now  no  Place 
on  Earth,  nor  can  the  greatcft  Affluence  of  worldly 
Good  procure  them ;  but  their  Dwelling  is  in  Heaven 
only,  and  they  are  peculiar  to  the  Love  and  Fruition 
of  God  alone.  In  Obedience  to  his  Will^  you  fhould 
contentedly  undergo  Labour  and  Toil,  Trials  and 
Troubles,  Diftrefs,  and  Anguifh  of  Heart,  Poverty  and 
Want,  Infirmities  and  Difeafes,  Injuries  and  Affronts, 
Scandal  and  Reproach,  Difparagement  and  Difgtace, 
Punilhment  and  Torture.  Thefe  whet  and  brighteH 
a  Ciiriftian's  Virtue,  exercife  and  diftinguifli  him* 
Thefe  Thorns  are  woven  into  Wreaths  of  Glory;  and 
to  fuch  faithful  Servants  I  repay  for  their  (hort  Hard- 
fhip  an  endlefs  Recompence  ;  and  for  the  Shame> 
which  is  prefently  forgotten.  Laurels  that  never  fade. 
Crowns  always  bright,  and  Honours  firm  and  immor- 
tal as  my  own* 

Thefe  are  the  Difficulties  of  the  prefent  State,  which 
Men  are  to  be  upon  their  Guard  againft  from  without^ 
But  alas  J  they  muft  not  Hope  always  to  enjoy  Peace 
and  Satisfadion  within,  No,  even  the  Saints  of  old, 
whofe  purer  Innocence  and  eminent  Virtues  might  bet- 
ter entitle  them  to  this  Tranquility,  yet  often  found 
■pr^         ,...     occafion   to   complain,  that  their   Heart 

-''  V  *  ri)as  dtf^siieted,  their  Spirit  defoLte,  and 
an  horrible  Dread  overrohclmed  them^  Doubts  and 
Scruples,  Temptations  and  Fears,  and  cutting  Perplexi- 
ties of  i-icarrs,  arefrequenrly  the  !-ot  of  the  moft  excel- 
lent Perfons,  But  in  all  thefe  Straits  the  Good  behave 
tbemfelves  with  Mceknefs  and  Patience,  repofing 
their  Confidence  in  God^  and  humbly  diftrufling  rhem« 

(elves 


BOOK  II  I.     ofJefvLS  Chrift     213 

felves,  but  fupporrerl  with  the  Hopes  of  divine  Grace 
and  Favour^  to  comfort  and  aflifl:  them ;  and  with  the 
Confideration,  that  the  Sufferings  of  this  ^refent  time 
are  not  worthy  to  he  compared  with  the  Glory  that  fhall 
be  revealed  in  them.  This  was  the  Cafe  of  thofe  glo-' 
rioLis  Saints,  who  are  thy  Patterns.  And  what  Pre- 
tence canft  thou  have  to  hope  for  that  Joy  in  prefent, 
which  they  waited  long  for,  and  purchafed  at  the  Ex- 
pence  of  fore  Pains,  and  many  Tears,  and  great  Diffi- 
culties ;  and  thought  themfelves  well  paid  even  thus  ? 
Wait  then  thy  Mafter's  Leifure,  quit  thyfelf  manfully, 
banifh  Impatience  and  Diftruft,  per/evere  in  Faith  and 
good  Works;  grudge  not  to  lay  rtut  Perfon,  Life,  All, 
for  the  Service  and  Glory  of  God  ;  and  doubt  not  but 
I  will  one  Day  abundantly  reward,  and  in  the  mean 
time  I  will  ftand  by  thee  to  fuftain  and  deliver  thee  in 
every  Danger  and  Calamity. 


CHAP,     XLi, 

Of  def^ijing  the  vain  Cenfures  of  Aien^ 


Chriji:] 


MY  Son,  repofe  thy  Soul  upon  God, 
caft  all  thy  Care  there,  and  let  it  be 
thy  great,  thy  only  Concern,  to  approve  thyfelf  to 
Him.  When  this  is  done,  a  Man  fhould  not  much 
regard  what  the  World  thinks  of  him,  nor  fear  the 
Cenfures  of  others,  while  his  own  Confcience  bears 
Teftimony  to  his  Piety  and  Innocence,  To  be  ill 
thought  of,  is  fometimes  for  thy  good  ;  it  conforms 
thee  to  the  Image  of  thy  Saviour ;  and  if  thy  Soul,  like 
his,  be  meek  and  humble  ;  if  thou  feek  not  thy  own 
Glory,  but  his  that  fent  thee,  the  Afflidion  will  not 
be  very  grievous  to  be  born.  The  Opinions  of 
Men  are  as  many  and  as  different  as  their  Perfons; 

the 


2^4    Of  the  Imitation  bookIII 

the  greateft  Diligence  and  moH:  prudent  Condud  can 
^       .  never   pleafe    them  alJ^    And    therefore 

*    *        even  Su  P^t^l  himfelf^  than  whom  none 
ever  laboured  more  to  recommend  his  Adtions  rothe 
Good  Acceptance    of  the  World  ;  ^e  who  became  all 
things  to  all  Men,  yet  found  it  necedary  to  appeal  to  a 
^     .  higher  Court,  and  declared  it  ^y5w^///^/:7i:>5!^ 

*  *  *  TQtth  him  to  be  judged  of  Mans  judgment ^ 
He  did  his  utmoft  to  promote  the  Intereft  and  Salva- 
tion of  others ;  but  even  the  utmoft  he  could  do,  was 
not  fufficient  to  {kreen  him  from  the  whrongful  Cenfures 
and  perverfe  Mifconftrudfcions  of  Men*  And  therefore 
fee  removed  his  Caufe,  and  referred  the  whole  Matter 
to  that  God  who  knew  his  Integrity  ;  and  defended 
liimfelf  againft  the  Calumnies  and  Reproaches  of  li- 
centious Tongues  with  great  Humility  and  invincible 
Patience*  Sometimes  he  heard  and  pafTed  their  Slan- 
ders by  in  Silence  ;  at  other  times  he  vindicated  his 
own  Innocence,  and  reproved  the  unreafbnable  Malice 
of  his  Accufers;  not  fo  much  in  Tendernefs  to  his  own 
Honour,  as  to  prevent  an  Offence  which  might  be 
taken  from  his  forbearing  to  do  fo ;  and  left  the  Weak 
and  Ignorant  Ihould  conclude,  that  too  obftinate  a 
Silence  was  an  Argument  of  his  Guilt. 

But  what  is  there  £o  terrible  in  the  Condemnation 
of  Man  ?  For  what  indeed  is  Man  ?  He  lives  and  flou- 
riihes  to-day,  but  to-morrow  he  is  gone  and  his 
place  fhall  know  him  no  more*  Fear  God  then,  and 
his  Judment,  for  this  is  omnifcient  and  everlafting^ 
and  the  more  thou  feareft  Him,  the  lefs  thou  wilt 
be  afraid  of  any  but  Him*  Confider  well  what  Hurt 
can  come  to  thee  by  injurious  and  reproachful  Treat- 
ment. Alas  1  they  who  accufe  and  blacken  thee 
wrongfully,  are  much  the  greateft  Sufferers  by  their 
own  Malice  and  Injuftice.  Their  Slander  and  Detra- 
ftion  can  have  no  Influence,  can  make  no  Impreflioa 

upon 


M  >  .1  II  ■  I  .  !■    -■■nil       ■       ,  I,   ,u 

BOOK  I II*  <?/ Jefus  Chrift.     215: 

upon  the  righteous  Judge  above.     None  to  thy  Pre* 
judice,  but  a  fad  and  fatal  one  to  their  own.  For  they 
cannot  efeape  his  Judgment,  who  hath  declared,  that 
they  who  J^dge  {hall  he  ) /Aged;  that  they 
[l)all  have  fudgment  without  Mercy ^   who     Matth.  vii. 
jheTD  no  Mercy  ;  and  that  the  fame  Meafure     ^  ^^^'  ^^* 
they  mete  to  other  s^  he  will  me  afar  e  to  them 
agutn^     Keep  God  then  always  in  thy  Mind,  and  \tt  g6 
Qiiarrel  and  Contention,  nor  embroil  thyfelf  in  Trou- 
bles and  Differences,  by  being  over  follicitous  in  thy 
own  Defence^     If  thou  at  prefent  feem  to  be  oppret 
fed  with  Difgrace  and  ill  Reports,  which  thou  haft  not 
deferved,  bear  thy  Burthen  contentedly.    Blemifh  not 
thy  Innocence  by  too  deep  Refentment  ;  nor  take  off 
from  the  brightnefs  of  thy  Crown  ;  by  Anger  and  Im- 
patience, and  Eagernefs  to  right  thyfelf    Refled  on 
Me,  who  once  endured  fuch  Contradi-      ^j  ,     .. 
^tion  of  obftinate  and  implacable  Sinners, 
and  am  now  fet  down  at  the  Right-hand  of  the  Throne 
of  God.     Look  up  to  Heaven,  and  remember,  there 
is  One  who  can  make  thy  Innocence  as  clear  as  the 
Light,  and  thy  Righteoufhefs  fhine  like     ^^ 
the  Sun  at  Noon-day.      One,  who   will     ^J'  ^^^^"* 
confider,  not  only  thy  Infamy  and  Wrong,  but  thy 
manner   of  bearing  it  ;  and  the   more  meek,  more 
injur'd  thou  haft  been,  the  kinder  and  more  bountifiii 
Rewarder  thou  fhalt  be  fure  to  find  me« 


Of  CHAP. 


2 1 6  Of  the  Imttatton  book  i  i  i. 


CHAP.     XLII. 

A  Chriflian  mufl  devote  himfelf  entirely  to  God 
hrfore  he  can  be  happy  ^ 

Chrift;\  T  Ofe  thy  Life,  and  thou  {halt  find  it,  Yoi(dkt 
-L/  rhyfelfjandrhoii  Ihalrpodefsme.  Efteem 
and  have  nothing,  and  thou  (halt  enjoy  all  things.  For 
I  will  recompence  thee  with  greater  Treafures,  and  in- 
finitely increafe  thy  Store,  when  thou  haft  made  over 
into  my  Hands  all  that  thou  haft  and  art. 

Difciple^  How  often,  Lord,  muft  I  repeat  this 
Gift  ;  and  what  are  the  Inft^nces  wherein  I  muft  for-, 
fake  myfelf? 

Chrifl.~]  All  Times,  my  Son,  are  feafbnable  ;  and 
every  Adion,  every  Accident  of  thy  Life,  furnifhes  a 
frcfn  and  proper  Occafion  for  doing  it.  I  can  admit 
of  no  Referves,  but  exped  thee  ftript  of  all,  and  no- 
thing left  which  I  have  not  a  Title^to.  For  how  canft 
thou  be  mine,  and  I  thine,  except  thy  own  Will  be 
renounced  in  every  thing,  and  no  Property  or  Claim 
any  longer  remaining  unconveyed  over  ?  The  Sooner 
thou  executeft  this  Deed,  the  better  it  will  be  for  thee  ; 
and  the  more  full  and  exprefs,  the  more  frank  and 
iincere  thou  art  in  it,  the  more  favourable  will  Ipe  my 
Acceptance,  and  the  more  valuable  Confideration  fiialt 
thou  receive.  Some  indeed  there  are  who  pretend  to 
give  themfclves,  but  the  Conveyance  is  fo  clogged 
■with  Provifo's  and  Limitations,  that  the  Title  they 
make  is  worth  nothing,  They  truft  thcmfelves  to  God 
by  halves,  and  for  making  their  beft  of  the  World  ar 
the  fame  time.  Others  again  do  this  without  Excep- 
tions ;  but  then  in  Difficulties  and  Temptations  they 
repent  of  their  Bargain  and  revoke  the  Grant. 
Thefe  Men  make  no  coiifiderable  Improvement  in 
Virtue,  ngr  do  they  tafte  the  Sweets  of  Piety,  which 

confift 


BOOK  1 11.  of  JcCus  Chrift    217 

conlifl:  in  a  Mind  ar  large  from  the  World,  and  the 
Fricndfhip  and  familiar  Converfarion  of  God.  But 
fuch  (piritual  Advantages  cannor,  in  the  nature  of  the 
thing,  be  imparted  to  any  whofe  AfFedtions  are  not 
entirely  agreeable,  and  infeparably  united  to  mine. 
And  this  requires  the  total  Rclignarion  of  a  Man's 
fclf,  and  the  daily  offering  of  his  whole  Spirit,  and 
Soul,  and  Bodji  a  holy,  lively^  and  reafonuble  Sacrifice 
unto  me^  I  have  often  (aid  it,  and  now  repeat  it  once 
more,  that  he  who  would  receive  All,  mufl  in  exchange 
give  All^  Do  not  then  expedl  or  call  in  any  thing 
again,  but  give  freely  and  chearfully,  and  depend  folely 
upon  me  without  Doubts  or  Demurs^  Me  thou  flialt 
have  in  return,  and  with  me  perfe6t  Freedom  and  fa- 
ying Knowledge.  Prevail  with  thy felf  to  give  up  all, 
without  Intent  or  Power  of  Revocation  ;  and  pray 
earneftly  that  thou  may 'ft  gladly  follow  Chriil  in  all 
his  Sufferings  and  lowefl  State  ;  that  thou  may'll;  re- 
nounce all  Property,  and  throw  thyfelf  naked  into  his 
Embraces  ;  that  thou  may 'ft  die  to  the  World  at  pre- 
fent,  and  by  fo doing  live  tome  for  ever.  When  this 
is  done,  all  vain  Imaginations  will  be  banifh'd  ;  Lufl 
will  deflurb  thee  no  more,  nor  PafHons  ruffle,  nor 
anxious  Cares  perplex  thee  ;  exefUve  Fears  will  run 
and  hide  their  Head  ;  inordinate  Defires  will  ficken 
and  die ;  Sorrow  and  Difquiet  find  no  place  ;  and  if 
Temptations  try,  yet  can  they  not  moleft  thee. 


CHAP. 


li     '  '  .III 

2i8  Of  the  Imitation  bookIit^ 


CHAP.     XLIII. 

How  to  govern  ones  felf  in  the  Affairs  of  tha 
World, 

■L^  Bufinefs  and  Care  never  gQt  within  thee ; 
but  whatever  Conftraint  they  may  lay  upon  thy  Actions 
and  outward  Attendance,  yet  keep  thy  Mind  always  at 
its  own  di/pofal.  Do  Bufinefc  but  be  not  a  Slave  to 
it  ;  and  remember,  thy  Prerogative  is  to  govern,  and 
not  to  ferve  the  Things  of  the  Worlds  Thou  art  a 
Hebrew y  of  the  fpiritual  Seed  of  Abraham  i  afTerr  thy 
native  Liberty,  But  why  do  I  call  thee  a  free-born 
Son  of  Abraham  ?  thou  art  a  great  deal  more,  tranjla- 
f^  I  (f  '  ted  out  of  Bondage  into  the  glorious  Liberty 

•"*    *  of  the  Sons  of  Qody   Partaker  of  the  Inhe- 

ritance of  the  Saints  in  Light,  Such  Birth,  fuch  a  Con- 
dition, fhould  raife  and  enoble  thy  Soul,  trample  upon 
the  prefent,  and  grafp  at  nothing  le{s  than  Eternity, 
Caft  only  now  and  then  a  difdainful  Glance  upon  this 
World,  as  a  thing  by  the  by ;  but  keep  thy  Eye  im- 
movable, and  diredly  fixed  upon  Heaven,  as  thy  fure 
Profped,  thy  main  Concern*  It  will  not  become  thy 
Quality  to  dwell  upon  Trifles,  or  fubjed  thyfelf  to 
Things  temporal.  Thefe  thou  muft:  make  bend  to  thy 
Pleafure,  fubmit  and  ferve  thy  Occafions*  For  fo  their 
great  Creator  intended  they  iliould,  who  is  the  Author 
and  Lover  of  Order,  and  would  have  every  Work  of 
his  conrain'd  within  its  proper  Port;  and  Station. 

If  thou  at  any  time  art  entangled  in  Difficulties, 
rely  not  upon  human  Prudence,  nor  truft  the  falfc 
Reprefcntations,  with  which  thy  Senfes  and  worldly 
AfFe6tion5,  or  the  miftaken  Judgment  of  others  (o 
di{pofed,   would  impofe  upon  thee.     But  remember 

Mofesn 


BOOK  I II.    ofjefm  Chrifl.  219 

Mofes,  and  go  with  him  inro  the  Taber-    r    j 
nacle  to  alk  Counfcl  of  thy  God.     There 
thou  (liak  often  meet  a  proper  Anfwcr,  have  many 
thoughts  feafbnably  fuggefted  to  thy  Mind,  and  return 
wifer,  both  for  this  and  the  next  World,  than  thou 
wert  before^    For  Mofes  always  took  this  Courfe  in 
doubtful  Cafes   and  important  Exigences  :  He  made 
Prayer  his  Weapon  and  Refuge,  by  it  he  vanquifhed 
many  Dangers,  the  Malice  of  Enemies   and  wicked 
Men  efcaped,  detedted  their  Devilifh  Defigns,  and  re- 
torted the  Mifchiefs  they  intended,  back  upon  their  own 
Heads.     Now  what  that  Tabernacle  was  to  Him,  thy 
Clofet  and  thy  Confcience  are  to  Thee*     Negled:  not 
then  by  any  means  to  confultthis  Oracle,  and  implore 
the  Directions  and  Alliftances  of  Divine  Grace.     For 
the  ill  Confcquences  of  adirlg  upon  thy  own  head  with- 
out thefe  Precautions,  are  intimated  to  thee,  by  that 
Inftance  of  foflna  and  the  Ifraelttes :  Who       n  n  - 
are  exprefsly  faid  to  have  been  deceived  by       '  "^  *    * 
the  Gibeonites^  to  their  great  Prejudice  ;  becaufe  they 
gave  too  eafy  Credit  to  their  flattering  fair  Pretences, 
and  engaged  in  a  League  without  firft  enquiring  of  the 
Lord^ 


CHAP.     XLIV^ 
Againjh  too  great  Engernefs  ^in  Bujirtefs* 

^'^^^^♦^  IV/Iy  Son,  commit  thy  Affairs  to  my  Care, 
-L  ▼  JL  and  I  will  in  due  time  bicfs  them  with 
a  proper,  and  profitable  Ifliie^  But  wait  with  Patience 
till  that  appointed  time  of  mine,  and  do  not  anticipate 
the  Methods  of  my  Providence  ;  for  I  know  how  to 
convert  every  Delay  to  thy  Advantage^ 

Dif 


220  Of  the  Imitation  bookIII* 

Difciple^  Lord,  I  moft  willingly  commit  my  Con- 
cerns to  thy  Management,  for  all  that  little  I  am  ca- 
pable of  is  very  infignificant^  And  therefore  I  cannot 
bur  wifh,  that  thisScnfe,  to  how  little  Purpofe  all  my 
ov/n  Pains  and  Contrivances  are,  might  free  me  from 
anxious  Thoughts  concerning  future  Contingences,  and 
difpofe  me  calmly  to  acquiefce  in  thy  wife  and  good 
PIcafure. 

Chrifl,']  Alas  \  my  Son,  eager  and  gireedy  Men  co- 
vet they  know  not  what.  An  Objed  at  a  diftance  en- 
gages their  Defires,  while  they  fee  only  the  fair  and 
glittering  fide  ;  but,  upon  clofer  and  more  diftind 
View,  enjoyment  undeceives  them,  and  they  grow 
iick,  even  of  their  own  Defires.  For  their  own  Defires 
are  various  and  mutable,  and  ever  veering  about  to 
fbme  frefh  Objedt^  It  is  therefore  of  fome  confe- 
quence,  for  a  Man  to  forego  his  own  Inclinations, 
even  in  Matters  of  no  great  Importance;  But  he 
who  hath  attained  to  the  Faculty  of  doing  this  in  an^ 
Cafe  whatfoever,  is  truly  free,  and  great  above  the 
Reach  and  Envy  of  Fortune  and  at  the  higheft  I^itch 
of  Human  Perfection.  Yet  even  this  Man  will  find 
his  Virtues  called  to  the  Tefl  :  For  the  old  Enemy  of 
Souls  is  ever  framing  fome  Stratagem  to  undo  good 
Men,  and  lies  in  Ambufh  Night  and  Day,  to  catch 
an  Opportunity  of  enfnaring  unwary  Souls*  Let 
then  his  Dihgence  provoke  yours,  and  be  not  lefs  af- 
fiduous  to  fave  than  his  to  deftroy  you*  For  this 
,,  ^  .  is  the  Purport  of  thy  Lord's  Command  .<* 
Watch  ana  Fra^»  that  jqh  enter  not  tntw 
Temptatioum 


CHAP; 


BOOK  III.  ^Jefus  Chrift.    221 

CHAP,     XLV. 
In  Man  droelleth  no  good  Ihing^ 

Difciple J  r    Q^j)^  ^i^^f  isAdan,  that thot/t     prj^  ^j. j 

IlJ  art  mindful  of  him^  or  the 
Son  of  Man,  that  thou  vijitefl  himf  How  can  he  de- 
(erve  to  be  aflifted  by  thy  Grace,  or  fuccoured  by  thy 
Favour?  What  Right  have  I,  To  vile  a  Wretch,  efpe- 
cially,  to  complain  unto  my  God,  if  he  withdraw  his 
Prefence,  and  leave  me  to  myfelf  ?  Or,  if  I  beg  and 
pray  for  Comforts,  what  have  I  to  alledge  in  my  own 
behalf?  How  can  I  take  it  ill,  if  he  rejed  my  Petiti- 
ons ?  This  I  am  fenfible  is  all  I  ought  to  think,  or  can 
pretend  to  fay.  That  I  have  Nothing,  and  am  No- 
thing, and  in  my  own  Nature  tend  to  and  purfue  after 
Vanity  and  Nothing,  A  miferable  Creature,  faint  and 
feeble,  incapable  of  fc  much  as  one  Good  Defirc,  till 
animated  and  ftrengthened  by  thee.  Fickle  and  muta- 
ble, fubjed:  to  Infirmities  innumerable,  and  perpetual 
Decays ;  but  Thou,  my  God,  art  the  fame ^  rj  ,  :•: 
Tcflerday,  and  to  Vaj,  and  for  ever ;  Ever 
happy,  and  jufi:,  and  wife,  and  good,  and  ordering 
all  things  for  the  beft,  after  the  Counfel  of  thy  Divine 
W^illi  Well  were  it,  if  I  were  but  equally  difpofed  to 
Good  and  Evil  ;  but  the  corruption  of  my  Nature> 
alas  !  preponderates  ftrongly  to  Vanity  and  Vice,  I 
eafily  fall  from  my  own  Stedfiftn efs,  and  am  carried 
about  with  every  fhifting  Wind  of  Time,  and  Chance, 
and  Paflion. 

And  yet  thus  weak  and  veering  as  I  am,  thy  help- 
ing Hand  can  Comfort  and  Confirm  me,  Thy  power- 
ful Grace,  without  any  Human  Aids,  can  work  Won- 
ders in  me  ;  can  flrcngthen  my  Rcfolutions,  fcatter  my 
Fears,  aud  fill  n- y  Soul  with  Rell:  and  'i^^^^x.  Con- 
tent. If,  when  1  chirft  after  higher  Degrees  of  Vir- 
tue 


222  Of  the  Imitation  bookIIL 

tue  and  Devotion,  or  if  I  fly  to  thee  for  Succour  in 
Diftrefs,  when  all  other  Succours  fail  me,  (and  all  but 
thine  will  and  muft  prove  inefFedual)  if  then  I  could 
but  abandon  all  other  Hopes,  and  repofe  my  whole 
Confidence  in  thee  alone  ;  Then  might  I  entertain  fome 
Expectations  of  thy  Favour  ;  then  wait  with  Joy,  for 
the  chearful  Returns  of  Grace  and  Comfort  from 
above.  For  all  my  Succeffes  are  thy  free  Gift,  and  I 
myfelf  a  defpicable  Wretch,  not  able  to  effed:  any 
good,  not  in  a  Condition  to  merit  the  leaft  of  all  thy 
Mercies^ 

What  therefore  can  I  have  to  boaft  o£  who,  till  I 
defpife  and  go  out  of  myfelf,  am  not  {b  much  as  qua- 
lify'd  to  receive  Afliftance  from  Thee  ?  Or  how  can  I 
dchre  the  Applaufe  and  Admiration  of  Men  ?  W  hat  1 
Shall  I  pretend  to  glory  of  Weaknefs,  and  Inconftan- 
cy,  and  Nothing  ?  This  were  a  vanity  beyond  Ex- 
ample, an  Extravagance  beyond  Imagination^  How 
foolifh  and  abfurd,  nay,  how  hurtful  and  deftrudtive  a 
Vice  is  Ambition,  which,  by  undue  Purfuit  of  Ho- 
nour, robs  us  of  true  Honour  ;  and  affeding  Favour 
with  Men,  incurs  Punifhment  and  Difpleafure  front 
God  ?  For  he  who  labours  lo  pleafe  himfelf,  is  fure  at 
the  fame  time  to  offend  Thee  ;  andlofes  true  fubftan- 
tial  Virtue,  by  coveting  empty  Praife*  For  true  Ho- 
nour and  Virtue  confifts  in  glorying,  not  in  ourfelves# 
but  in  Thee,  O  Lord  ;  in  magnifying,  not  our  own 
Attainments  or  Performances,  but  thy  free  Grace ;  and 
in  loving  and  delighting  in  nothing,  but  fo  far  only  as 
may  advance  thy  Honour* 

p^  .  Not  unto  Me^  therefore,  not  unto  Me,  bnt 

•^  *  *  unto  thj  Name  he  the  Praife,  May  Men  com- 
mend and  extol  not  my  works,  but  thy  Power,  which 
infpired,  produced  and  perfed:ed  them  :  And  may  this 
Commendation  devolve  fo  entirely  upon  thy  Grace, 
that  not  the  leaft  part  of  it  may  fall  upon  my  Con- 
currence with  if^     Far  be  it  from  me  to  arrogate  any 

thing 


■^ 

BOOK  1 1  !•    of  Jcius  Chrifl.  223 

thing  to  myfelf ;  for  while  I  rejoice  in  Thee,  I  find 
nothing  in  myfelf  ro  glory  in,  but  my  Infirmities^ 
And  in  them  I  will  gladly  glory  ;  becaufe  the  greaier 
my  weakncfs  is,  the  more  vifible  and  eminent  is  thy 
Strength,  which  is  Co  confpiciiodly  perfedk  in  it,  Lcc 
Vnhdkving '/ervs  fee^Ho^our  one  of  ano^ 
ther  ;  but  I,  who  profefs  Unyfelf  one  of  the  t"^^^  ^' 
Faithful,  xviUfeek^  Honour  vphich  cometh  from  God  onlj^ 
For,  what  is  all  the  Fame,  and  Refped,  and  Greats 
TitCs  of  this  World,,  if  put  in  the  Balance  of  the  Eter- 
nal Glory,  but  exquiiite  Folly,  deceirfiii  Bubble,  and 
altogether  lighter  than  Vanity  itfelf?  All  Honour  there- 
fore, and  Praife,  all  Might  and  Majefty  be  afcribed  to 
thee,  O  blelTed  Trinityj  my  God,  my  Light,  my 
Truth,  my  Succour  and  Defence,  my  Refiigc  and 
Comfort,  for  ever  and  ever^  Amen^ 


CHAR    XLVI. 

Of  deffifmg  Worldly  Honoti^^ 

^  ^fi-1  Tf  thou  feed  others  gim  great  in  RcputatJ* 
X  on  and  Preferment,  while  thou  art  over* 
Jooked  and  defpifed^  let  this,  my  Son,  be  rto  Concern 
to  thee.  Look  up  to  Me  and  fet  thy  AfFedions  and 
Hopes  in  Heaven,  and  then  the  Negled  and  Contempt 
of  Men  will  give  thee  litde  Trouble* 

Dijcifle.']  W^ere  it  nor.  Lord,  for  the  Blindnefs  and 
Corruption  of  Nature,  which  makes  me  fond  of  Va- 
nities and  Joys,  I  fhould  havejufter  Notions  of  thefe 
Matters*  For  he,  who  rightly  underftands  himfelk 
cannot  but  difcern,  that  it  is  not  in  the  Power  of  any 
Thing  without,  to  do  him  real  prejudice  ;  and  confe- 
^uen-Jy,  chat  he  can  have  no  reafonable  Ground  to 
#)mjplain  of  thy  Providence,  however  ic  thinks  fit  to 


■i  Ill  I        ■  II  ,■—■^1  I  ,  Mil 

224  Of  the  Imitation  bocxIII. 

difpofe  of  fuch  Matters*  The  Confcioufiiefs  of  mjr 
own  Sins  convinces  mcj  I  have  deferved,  that  all  the 
Creatures  fhould  confpirt  and  make  War  againft  me. 
To  Me  belongs  Shame  and  Confuiion,  but  to  Thee 
only  Honour  and  Praife  is  due*  And  thou  haft  taught 
me,  that  to  bear  Contempt,  and  Hatred,  and  barbs* 
tous  Treatment,  with  Humihty  and  Patience,  is  the 
only  Method  of  attaining  inward  Peace,  and  true 
Satisfaction;  The  Virtue  which  mufl:  recommend  mc 
to  thy  Favour  ;  the  beft  Predifpofirion  for  Light  and 
Grace ;  znd  the  fllreft^  elofeli  Band  of  Uniou  with  thy- 
felf. 


C  H  A  P,.    XLVII. 

JS^fpne[s  is  not  to  he  had,  by  the  Favour  or  Friendr 

[htf  of  Men^ 

Chrfji\\  TLJe  th^t  purposes  to  be  Happy,  by  tE& 
i  jL  Afre6tion  or  Acquaintance  of  the  beft, 
•he  greateft  Man  alive,  will  always  find  his  Mind  un- 
/etded  and  perplexed*  For  even  the  Beft  and  Grear- 
€ft  are  but  Mortals;  and  the  effedual  Remedy  againft 
immoderate  Concern  for  their  being  taken  away  from 
thee,  will  be  to  court  the  Favour  of  an  Eternal  and 
Immortal  Friend^  Now,  the  \t(s  Confidence  any  Man 
repofes  in  any  Earthly  Comfort,  fc  much  the  more  he 
ingtatiates  himfelf  with  God*  The  better  he  ac- 
quaints himfelf  with  his  own  Vilenefs  and  the  lefs  he 
is  in  his  own  Eyes,  the  higher  herifes  in  God's  Efteem^ 
But  they,  who  vainly  fancy  any  thing  that  is  good  or 
meritorious  in  themfelves,  put  an  effedual  Bar  to  Di- 
vine Grace*  For  tliis  is  given  to  the  Hiunble,  and 
the  Spirit  of  God  chufes  the  conttite  Heart  for  the 
f  lace  of  his  peculiar  Refidencet     W9tild'ft  thou  aban- 

doa 


'      '  •  .111  1  I    _.^^^IPI 

BOOK  III.  ^Je^us  Chnft.    22^^ 

don  Self-ccnceir,  and  wean  rhy  Heart  from  aliFondncfs 
for  the  Creatures,  it  is  not  to  be  imagined  what  Com- 
forts what  overflowing  Joys,  I  would  infufe  into  thy 
Soul      But,  while  thefc  employ  thy  Thoughts  and  De- 
fires,  thou  art  diverted  from  all  higher  Objcds,  and  by 
being  too  intent  upon  his  Works,  lofeft  and  forgetteft 
the  Almighty  Maker,    Learn  then  to  fubdue  thy  own 
Will,  that  thou  may*ft  clearly  underftand,  and  readily 
comply  with  mine»     For  any  other  Objc  d,  tho'  never 
{c  trifling  and  inconflderable  in  its  own  Nature,  yet,  if 
unduly  priz'd,  and  immoderately  loved,  corrupts  the 
Mind,  and  checks  its  afpiring  after  the  Chief,  the  only 
Good* 


CHAP.     XLVIII. 

\Againfl  Vnint  cmd  Pomfous  Learning. 

Chrift.}  T^O  not,  my  Son,  fuppofe,  that  the  Excel- 
J— ^  lence  of  a  Man  coniifi:s  in  Subrilrv  of 
Wit,  or  Quainrnefs  ofExpreflion.  For  the  Kingdom 
of  God  does  not  He  in  Elegance  of  Speech,  or  Fine- 
nefs  of  Parts,  but  in  Innocence  of  Life  and  Good 
Works.  Let  my  Words  be  rhy  Principal  Study ;  for 
thefe  awaken  Attention,  enlighten  the  Underftanding, 
kindle  a  holy  Zeal,  provoke  true  Conrrition,  and  heal 
the  Wounds  they  make,  with  the  Spiritual  Palm  of 
Grace  and  folid  Comfort.  Let  not  the  growing 
Wifer  and  more  Learned  be  the  End  thou  propofeft  to 
thyielf  in  Reading  ;  read,  that  thou  may'fl:  be 
qualify'd  to  pradtife,  and  let  thy  Knowledge  be  feen 
by  lubduing  thy  Vices  and  Pallions.  For  this  is  Im- 
provement indeed,  and  will  turn  to  better  Account, 
than  the  niceft:  and  moft  diftinguifhing  Skill,  in  alJ  the 
(Concrovetiies  aiid  difliculc  Points,  that  ever  employed 
J?  i  th« 


<Biiii— *— — —    !!■  I  III  I  111  I  I     ■»■- 

^26  Of  the  Imkation  book  iii» 

rhe  Tongues  and  Pens  of  wrangling  Logicians,  Philo- 
foph^rs,  and  Divines^  And  when  thou  haft  run  thro* 
the  whole  Compafs  of  Learning,  yet  all  will  turn  at 
hSk.  upon  one  /ingle  Point  ;  and  the  whole  Profit  of 
chy  Pains  lies  in  a  narrow  room. 

If  thou  wilt  be  knowing  indeedj  learn  of  Me  ;  for 
I  am  the  only  Mafter  that  teach  Men  Knowledge^  I 
give  more  perfed:,  more  Sublime  Underftanding  to 
Babes,  to  the  Humble  and  Sincere,  than  all  the  Cele- 
brated Sons  of  Art  have  ever  been  able  to  do^  And 
^ofe  whom  I  inftrud:  grow  truly  wife,  are  prefcnt- 
fy  enlightned  and  refined,  and  by  an  aftonilhing  Pro- 
ficience  inr  Virtue,  outftrip  all  the  admired  Schemes  of 
Morality y  Moft  wretched  are  thofe  Vain  Men,  who 
with  infinite  Toil  and  Time,  lay  themfelves  out  upon 
the  unprofitable  Curiofities  of  Human.  Wifdom,  and 
ta"ke  no  Pains  ta  inform  themfelves  in  their  Duty  to 
Me*  The  Hour  alas  J.  draws  on  apace  >  when  their 
Mafter  Chrift  fhall  come  with  terrible  Pomp,  and  call 
€ach  Man  to  ftrid:  Account  and  found  every  Con^ 
i^    I  .  {cience  to  the  Bottom.     Thtn  fhall  ferti- 

*    *  '  falem  he  fearched  vpitb  Ca?9dles;  then  (hzU 

the  hidderl  Things  of  Darlaiefs  be  brought  to  Light ; 
and  no  Man's  Eloquence  or  Subtilty  of  Arguing  fhall 
4o  him  any  Service,  befor  that  All-feeing  Juge*  I 
xaife  the  Meek,  and  Man  of  Mean  Senfe,  in  an  Iftant ," 
and  teach  him  at  once  the  Grounds  of  Eternal  Truths* 
better  tl*anaCourfe  of  many  Years  fpent  in  Laborious 
Study,  and  the  moft  exquifite  Methods  of  Schools  and' 
Univerlities.  I  bring  Men  to  Right  ApprehenfionS' 
ojf  Things,  without  any  Noife  of  Words,  without  the 
Formality  of  Syftems,  or  Vain  Oftentations  of  Ca- 
vihng  Sophiftry,  or  Regular  Difputing.  Of  me  a- 
fone  Men  learn  to  def]3ire  the  World,  to  think 
Things  prefent  below  their  Painx  and  Care,  to  love 
and  feek  thofe  that  are  Heavenly  and  Eternal,  to  de- 
dine    Honours   co    bear   Injuries    iuid  Affronts,  to 

wu(L 


'•■  . ' — ^T _^ 

BOOK  II  I.  ^JefusChrifL    22/ 

truft  and  hope  in  me  alone,  to  wifh  for      «//••• 
•nothing  bur  my  Favour,  ««W /(?  efleem  a/l      -^    ' 
things  but  drofs  and  dung,  fo  they  may  roin  Chrifi^ 

Some  Pifciples  of  mine  have  made  fuch  wonderfiil 
Improvements  under  mc,  as  even  to  fpeak  Things 
above  human  Comprehenfion  ;  and  grown  wifer  m 
Solitude  Cloifter-s,  than  any  Converfation  of  learn- 
ed Men,  or  Volumes  and  Libraries  never  fo  carefully 
ferufed,  could  have  made  them»  But  this  is  not  every 
JMan's  Cafe  ;  for  I  do  not  communicate  to  all  alike* 
Some  I  inftru<5l:in  common  Matters,  others  in  abftrufc 
and  peculiar  Notions^  And  as  the  Meafure  and  Qua- 
lity of  the  Matter,  fo  the  Manner  of  imparting  it  is 
very  different.  To  fbme  Ihave  (hew'd  myfelf  in  Fi- 
gures and  Parables,  Dreams,  and  myftick  Represen- 
tations ;  to  others  I  have  revealed  the  moft  important 
Secrets  in  the  moft  clear  intelligible  Method.  Books 
(peak  alike  to  dl,  but  all  are  not  qualified  to  be  taught 
i>y  them  alike<,  But  I  inftead  of  dead  Letters  prefent- 
icd  to  the  outward  Senfes,  perform  my  Bufinefs  within^^ 
I  fill  the  Mind  with  Truth,  fuic  myfelf  to  each  Man*s 
vGenius  and  Capacity  fearch  every  Corner  of  the 
Heart,  underftand  their  moft  retif'd  Thoughts,  infpirc 

food  Defires,  promote  and  finift  thofe  Defires,  by 
ringing  them  to  Adion  ;  and  deal  to  every  one  thp 
various  Gifts  of  my  Spirit  in  fuch  Kinds  and  Piopor- 
tions  as  I  fee  moft  u(eful  and  feafonable^ 


t|  CHAR 


228  Of  the  Imitation  BooKifi. 

f  ■  —  '  ■ 

CHAP.     XLIX. 
Of  meddling  with  the  World  as  little  as  may  he, 

'J  Tnj  many  Things,  my  Son,  conrcnr  thyfelf 
J-  with  being  ignorant,  and  chufe  ro  live  as 
a  Man  dead  while  among  the  Living  ;  one  whofc 
Thoughts  and  AffedioDS  are  crucified  to  all  the  World, 
and  all  the  World  to  them.  Many  Things  arc  to  be 
overlooked,  as  if  you  faw  them  not;  r  ly  Mind  drawn 
off  from  the  diftra6ling  Variety  of  Objedts,  and  faft- 
ened  clofe  down  to  the  Things  that  make  for  thy 
Peace  and  Salvation.  In  controverted  Points,  it  is  ge- 
nerally much  better  to  content  one's  felf  with  avoiding 
erroneous  Opinions,  and  their  vicious  Confequences, 
and  leave  others  to  abound  in  their  own  Senfe  (where 
their  Difference  from  thee  does  not  apparently  hazard 
their  Souls)  than  to  engage  in  hot  Difputes,  and  fpend 
thy  precious  Hours  in  Wrangling  and  fierce  Conten- 
tion. And  even  in  Difputes,  not  to  be  hot  and  per- 
tinacious ;  for  if  God  and  Truth  be  on  thy  fide,  and 
thou  canft  with  Comfort  appeal  to  thy  Judge  above, 
thy  Concern  will  not  be  grer.t  for  Victory  and  Appro- 
bation below. 

Difciple,']  Alas  J  Lord,  what  a  wretched  Cafe  is  this 
World  in  }  how  diftant  from  this  meek  and  ablkad- 
cd  Temper  of  Mind  J  Trifling  Lofs  is  ferioufly  lament- 
ed. A  little  fordid  Gain  engages  Mens  Time,  and 
Labour,  and  Thoughts.  The  Day  is  too  fhort  for  their 
vigorous  Purfiiits,  and  anxious  Cares  break  their  Sleep, 
tvhile  all  their  fpiritual  Concerns  lie  neglected  and 
forgotten.  Their  Diligence  and  Study  is  determined 
to  Matters  of  fmall  or  no  Importance  ;  and  the  one 
Thing  neceffary  is  laid  afide,  as  if  it  were  not 
worth  a  fingle  Thought.  So  vain  is  Man,  fo  totally 
iftinieifed  in  feniibk  Obje(^s  and  worldly  Cares  >  and 


BOOK  III.    of  ]dm  Girift  229 

—  ■  ■ 
fb  contentedly  does  he  perifli  in  Vanity  and"  Vexation* 
unlefs  thy  Grace  make  him  wifer,  and  raife  his  Mind 
to  better  and  eternal  Concerns^ 


C  H  A  P.     L. 

Agatnfi  a  fond  and  €afy   Credulity, 

Difciplejr    Ord,be thou  wy  Help  in troH'-     „^  ,      .... 

JL^Jble,  for  vmn  is  the  help  ojman^  *' 
How  often  have  I  failed  of  Succour  and  true  Friend- 
fhip,  where  I  had  moft  reafbn  to  exped:  it  ?  How  of> 
ten  found  it  where  I  entertained  no  fuch  Expectations  ? 
So  vain  and  uncertain  is  all  Trufi:  in  Man,  fo  entirely 
-does  the  Safety  of  good  Men  depend  upon  thee  alone* 
BlefTed  therefore,  and  for  ever  admired  be  that  good* 
Providence,  which  orders  and  difpofes  Events  to 
thy  impotent  and  fickk,  thy  ignorant  and  iilly,  th/ 
deceitful  and  deceivabie  Creatures  I 

Who  among  all  the  Sons  of  Men  ever  behaved  him- 
felf  with  {o  prudent  Care  and  exai6t  Circumlpedion, 
as  not  fometimes  to  be  over-reach'd  by  Treachery 
and  Trick,  and  involved  in  Difficulties  and  Troubles* 
which  the  moft  jealous  Forefight  knew  nor  how  to  de- 
fcry  or  fufpedt  ?  But  he  who  places  no  Confidence  in 
human  Subtilty,  and  refts  in  God  alone,  and  ads  with 
downright  Honefty,  and  a  good  Confcience,  is  lefs 
fubjedt  to  fuch  Inconvenience  than  cunning  and  in- 
triguing Men  ;  or  if  he  be  furprized  and  impofecf 
upon,  yet  is  his  Deliverance  generally  more  (^tQ.Ay 
and  effedlual,  and  his  Comforts  in  the  mean  while 
^  more  fenfible  and  fupporting^  For  thou.  Lord,  never 
forfakeft  thofe  utterly  who  put  their  Truft  in  thee.' 
A  faithful  Friend,  and  fuch  as  will  ftand  by  us  in  k^^ 
yerfity  and  Want,  is  exceeding  hatd  to  be  found;  bat 

thpu 


5>30  Of  the  Imitation  book)1i, 

ehou  art  always  the  fame,  and  no  Change  of  Circum- 
ftances  can  change  thee,  or  abate  thy  Affection*  Hap- 
py is  the  Soul  that  is  built  upon  the  Rock  Chrift  ; 
were  this  my  Cafe,  the  Fear  of  the  Malicious  would 
not  diftra(5t,nor  the  Calumnies  of  the  Envious  difturb 
me* 

But  who   can  forefec  all  future  Inconveniences,  or 
prevent  all  that  he  may   forefee  >  And  if  the  WiS  we 
are  aware  o£,  and  provide  againft,  are  fb  grievous  to 
fce  born ;  how  much  more  heavy  will  be  thofe  Wounds 
whofe  Smart  and  Terror  are  doubled  by  Surprize  ? 
We  often  blame  ourfelves  for  not  being  wifer,  and 
liave  reafbn  do  condemn  our  too  eafy  Credulity ;  that 
cfpecially,  which  greedily  alTcnts  to  the  Flatteries  and 
Commendations  of  Men,  and  relies  upon  their  mighty 
Profellions  of  Friendfhip  and  Efteema     For  tho*  they 
call  and  think  us  Angels,  yet  we  cannot  but  be  con- 
icious   to   ourfelves  that  we  are  no  better  than  Mem 
^ail  and  wretched  Men.     Whom  therefore  fhall  1  be* 
lieve  ?  whom  indeed  but  thee,  O  Lord  ?  for  thou  art 
Truth  itfelfi  incapable  of  deceiving,  or  of  being  de-» 
ceived.     But  as   fpr  Men,  they   are  aJt 
Pfal^cxvi^      Liars,    weak   and   uncoxiftant,    frail  and 
treacherous  ;    efpecially  in  what  they  fay* 
fo  exceeding  fabulous  and  vain,  that  it  is  a  Point  of 
Prudence  to  fu(pend  our  Faith  ;  and  thou  haft  wifely 
taught  us  to  beware  of  their  falfe  Infrnuations*    Thou 
haft  forewarned  us  of  their  Treachery  and  Malice,  told 
us,  that  a  Man's  Enemies  fhall  be  thofe  of" 
^(Utth^Tas.  his  mn  Kindred  and  Houfhold ;  and  that? 
when  Men  fay ^  Lo  Chrifl  is   here,  or  lo, 
%eis  ther^yWe  ou^  not  to  believe  them.     The  Truth  of 
thefe  Predid:ions  I  have  learned  by  fad  Experience,  and 
Wifh  I  may  grow  wifer  at  niy  own  Expence. 

Be  fure  ({ays  one)  you  keep  this  private  which  I 
tell  you  5  and  yet  that  very  Man  in  the  next  Company 
?iivulge5  whac  he  had  imparted  juft  bcfcfve,  under 


BOOK  111.  6/ Jelus  Chrill.     23 1 

the   Seal  of  Secrefy     From  fuch  unlincere  Dealers  as 
thefe  I  beg  to  be  delivered,  and  from  their  treacherous 
Ways  ;  that  I  may  neither  come  within  their  Power 
of  betraying  and  abulin^  my  Confidence,  nor  injure 
any    who   repofe    the  Iikc  in  me  ;  make    me  then. 
Lord,  a  rigid  Obferver  of  Truth,  and  religioufly  firm 
to   my  Word  »  for  what  I  cannot  but  refenr  when 
done  to  me,  it  never  can  become  me  to  put  upon  any 
other  Perfcn^     Silence  indeed,  and  forbearing  to  con- 
cern on's  it\£  in    the  Affairs    of  our   Neighbour,  is 
not  only  a  Virtue,  but  a  Convenience  and  a  Benefit^ 
Caution  in  crediting,  Referve  in  fpeaking  and  reveal- 
ing   one's   felf  to  very  few,  are  the    beft  Securities 
both  of  Peace  and    a  good  Underftanding  with  the 
World,  and  of  the  inward  Peace  of  our  own  Minds^ 
Endeavouring   to  approve   ourfelves    to  the  Knower 
and  Searcher  of  Hearts,  and  not  fuffering  every  Blaft 
of  idle  Report  or  empty  Profeffion,  to  carry  us  about, 
but  guarding  our  Converfation  carefully,  and  labour- 
ing to  conform  every  Thought,  Word  and  Adfcion  to 
the  divine  Will  ;  thefe  are  a  good  Man's  Safety,  and 
Satisfadion,  and  Wifdom.    How  fure  and  calm  a  Re- 
treat does  that  Man  make,  who   chufes  to   preferve 
thy  Favour,  by  making  an  E^ape  from   Pomp  and 
Noife ;  preferring  thy  Approbations  before  the  loudeft 
Fame  and  Applaufe,  and  willingly  abandoning  thofe 
painted  Follies,  whofe  glittermg  Outfides  impofe  upon 
our   Senfes  ;  who  preftrs  contrite  Sorrow,  fevere  Vir- 
tue, and   folitary  Devotion,  before  the  fhowey  Pie** 
fures  of  the  World,  or  that  empty  Admiration  which 
Ambition  and  Vain-glory  afFed:  ?  Praife  is  indeed  the 
Confequence  and  Encouragement  of  Virtue,  but  it  is 
fometimes  fo  unfeafonably  applyed,  as  to  become  its 
Bane  and  Corruption  too^     For  the  whole  Life  of  Man 
is  one  continual  Temptation,  and  we  have  a  fnbtil 
Adverfary  to  deal  with,  who  flips  no  Advantage  of 
undoing  us.  Our  Praifeshe  improves  to  his  own  Pur- 
P  J  pofc& 


♦232  Of  the  Imitation  bookIII. 

pofes,  by  fwelling  us  up  with  them  into  Pride  and 
Self-conceit^  And  many  Souls  have  perifhed  by  that 
Virtue>  pubHfhed  and  celebrated  ;  which  if  unknown 
and  unobferved,  had  come  to  mighty  Perfedion,  and 
been  infinitely  happy  by  the  Advantage  of  Secrefy  and 
Silence* 


CHAP,     LI, 

Of  trufllng  in  Qod  when  Men  Jpeak^  lU  of  hs^ 

C  rijt,\  ^Xand  faft,  my  Son,  and  be  not  terrified' 
kJ  with  the  Shock  of  Calumny  and  Reproach, 
JDUt  let  me  be  thy  Refuge  and  fure  Confidence.  Alas! 
what  are  Words  but  empty  Sounds,  that  break  and 
fcatter  in  the  Air,  and  make  no  real  Impreflion  ?  If 
XiOi  Report  alone,  but  thy  own  Confcience  too  re- 
proach thee,  bewail  thy  Guilt,  and  reform  what  hath 
teen  amifs.  But  if  upon  Examination  thou  find  no 
ground  of  accufing  thy felf,  firengchen  thy  Mind  in 
Innocence,  look  upon  this  wrongful  Judgment  as  a 
fuffering  for  God's  fake,  and  bear  it  accordingly  with 
Patience  and  Contentednefs*  Wt  expeds  that  thou 
jj  ,     ..  foouldftreftft  even  unto  Bloody  when  called 

'  '  to  it ;  but  how  will  the  Man  be  able  to 
icndurc  Wounds  and  Blows,  who  is  not  yet  a  March 
-for  Words  and  Affronts  ?  Enquire  a  Httle  into  the  true 
grounds  of  fuch  hnpatienc^,  and  thou  (halt  find  it  a 
Simptom  of  a  Soul  fick  and  indifpofed.  For  how  can 
it  be  otherwife  accounted  for,  than  that  thou  art  yec 
carnal,  and  retained  a  greater  regard  for  the  Opinion 
of  Men,  than  can  be  well  con/iflent  with  a  Perfonwho 
hath  renounced  the  World,  and  profefTes  to  dedicate 
himfclf  entirely  to  God  ?  Whence  is  Reproof  fo  grating 

and 


BOOK  II  I.  ofjefus  Chrift    233 

and  nneafy  ?  Whence  that  follicitous  Care  to  contrive 
Excufes  ?  Whence  that  forward  Zeal  in  thy  own  Vin- 
dications, if  not  from  a  Dread  and  Abhorrence  of  that 
Contempt,  to  which  thy  fuppofed  Mifcarriages  would 
cxpofe  thee?  Fondnefs  of  Honour  and  Reputation  lies 
at  the  bottom,  and  inordinate  Dcfire  to  recommend 
thyfelf to  Man's  Efteem.  Which  (hews,  thou  art  not 
yet  Co  humble,  fo  refigned,  but  that  a  Principle  of 
Vanity  lurks  ftill  within  ;  nor  is  the  World  yet  dead 
to  thee,  or  thou  to  the  Worlds 

Attend  diligently  to  my  Inftrucftions,  and  the  Cen- 
fures  of  ten  thoufand  Men  will  not  be  able  to  dirturb 
thee^  Let  them  proceed  in  their  Envy  and  Malice, 
and  blacken  thy  Name  after  the  moft  fpiteful  manner 
that  Hell  itfelf  can  pradtife  or  invent,  yec  what  art 
thou  the  worfe  ?  Can  all  this  change  thy  Perfon  ?  O^ 
hath  thy  Head  one  Hair  the  lefs  for  it  ?  Do  but  com- 
pofe  thy  Mind,  and  refolve  to  defpife  it,  and  all  blows 
over.  ThefeSoandals  vanifli  and  fly  away  like  Motes 
in  the  Sun,  and  are  neither  more  nor  le(s  than  what 
Refcntment  makes  them^  To  be  provoked  with  every 
(landarous  Word,  argues  a  Littlenefs  of  Soul,  a  want 
of  due  Regard  for  God  ;  but  the  brave  generous 
Mind,  whofe  All  is  in  God,  and  who  refers  himfelf 
entirely  to  his  Judgment,  is  above  the  Terrors  and 
Difcouragements  of  Men,  and  lays  no  Strefs  upon 
their  Notions  of  Things.  For  their  Notions  are  fre- 
<juently  rafh  and  falfe  ;  they  feldom  do,  and  fome- 
times  cannot  enter  into  the  real  Merits  of  the  Caufe; 
but  to  Me  all  Hearts  are  open,  and  from  my  piercing 
Eyes  no  Secrets  are  hid.  I  know  diftindly  both  in 
what  Manner,  and  with  what  Intention,  every  thing 
is  done.  The  Perfon  who  receives,  and  does  the 
Wiong,  are  both  under  my  Cognizance;  and  even  the 
Wrong  itfelf  is  done  by  my  PermilHon;  that  by  this 
means  the  Thoughts  of  many  Hearts  may  be  revealed. 
I  fhall  not  fail  to  make  a  juft  aod  clear  Decifion 

between 


!234    Of  the  Imitation  bookIH 

between  the  Guilty  and  the  Innocent,  and  call  both 
to  account  hereafter,  however  I  may  think  fit  to  try 
t?hem  in  the  mean  while,  and  keep  thofe  Things  in  the 
<iark  at  prefent,  which  then  fliall  be  notorious  to  all  the 
Worlds  And  what  Miftakes  fbever  may  prevail  now, 
my  Judgment  will  be  according  to  Equity  and  Truth  ; 
and  my  Sentence,  once  pr-onounced,  can  never  be  re- 
verfed*  Few  indeed  are  capable  of  difcerning  the  Ju- 
llice  of  my  Providence,  in  fufFering  innocent  Men  to 
be  traduced,  and  their  honeft  Actions  mifunderftood. 
But  I  do  nothing  without  wife  Reafbns  and  neither 
am,  nor  can  be  raiftaken  in  my  Methods,  how  mucf» 
ibever  fhort-fighted  and  inconfideratc  Men  are  con- 
founded about  thenv 

Appeal  then  in  all  thefe  Cafes  to  my  Determination, 
and  let  thy  Matter  reft  fb  fully  there,  as  not  only  to 
<ii(regard  what  others  think  concerning  ihtQy  but  even 
in  fbme  meafiire  to  diftruft  thy  own  Judgment  concern- 
ing thyfel£  Confider,  that  I  think  many  Things  fit 
for  my  Servants,  which  they  can  by  no  means  imagine 
convenient  for  themfelves.  This  very  Refledion  pre* 
firves  a  good  Man's  Temper  in  every  Accident  of 
life,  becaufe  he  knows  that  every  Accident  falls  out 
thus  by  my  Dire<5fcion^  This  buoys  his  Spirits  up 
againft  rhe  Infults  and  Injuries  of  Calumny  and  De-* 
tradtion,  and  keeps  them  from  fwelling  into  Pride 
and  immoderate  Joy,  when  his  Innocence  is  cleared* 
and  his  Virtue  commended.  He  knows  that  God  fees 
fiot  as  Man  {qqs  ;  for  Man  judges  according  to  out«r 
ward  and  fallible  Apearences,  but  God  fearches  the 
Reins  and  the  Heart,  and  judges  righteous  Judg^i 
ment^ 

PCal    "  Difcifle^  OLord,  thoii  ri^teous  fudge 

J  *  *  firong  and  pat  lent y  who  under  ftandeft  the 
Frailty  and  rhe  Wickednefs  of  Men,  be  thou  my 
ftrong  Rock,  my  Truft  and  Defence.  For  even  in 
iny  own  Confcience  I  dare  not  be  too  confident,  fincc 

many 


bookIII.   of  Jefus  Chr'iO:,    2^f 

many  things  which  to  me  are  either  unknown  or  for- 
gotten, thou  haft  a  perfed:  Knowledge,  and  exad  Re- 
membrance of^  1  ought  therefore  in  all  Reproofs  and 
Reproaches  to  fubmit  with  Patience,  even  tl^ough  mj, 
Heart  condemn  menot:;hc:c2LuCc  thou,  who  n  »  ... 
permitteft  thefe  things,  drf  greater  thofz  *^  ^  ^^ ' 
mjf  Heart  and  k^wefi  all  things^  Thus  Reafon  and  Rc^ 
ligion  both  convince  me,  I  ought  to  behave  myfelfj 
but,  if  at  atny  time  Paflion  and  Frailty  have  exceeded 
in  too  nice  and  tender  aSenfe  of  the{e  Things,  pardon, 
I  befeeeh  thee,  what  ispaft,  and  enable  me  to  be  more 
refigned  for  the  time  to  come^  Thy  Mercy  alone  will 
^vail  me  more  than  all  my  laboured  Excuies  ;  and 
Pardon  is  what  I  rather  chufe,  than  the  moft  confident 
Teftimony  of  my  own  Confcience*  For  though  I 
Jhould  k^oro  nothing  by  my  [elf ^  yet  am  I  not  , 

hereby  juftified ,  for  he  that  judgeth  me  is  the  *  ^' 

Lord:  The  Lord,  who  will  oiie  Day  bring  to  light  the 
hidden  things  &f  dijhonefty,  even  thofe,  which  have  efca- 
fed  the  Committer's  own  Obfervation.  And  therefor^! 
if  thoH  Lord,  fijould'fl  be  extreme  to  mark^  pp 
iffhat  is  done  amifs,  no  Flejh  living  could  be  pr^i  ^xiili*  ^, 
juftified  in  thy  Sights 


CHAP.     LII. 

Nothing  toa  much  to  fuffer  for  Eternal  Life ^ 
Chrift.}  T  £  X  ^Qj.^  j^y  5^j^^  jl^y  Labours  or  Suffer- 
X-J  ings  for  Me  and  thy  Duty,  or  any  other 
fort  of  Fiardlhip  or  Tribulation  in  this  World,  io^ 
far  damp  thy  Courage,  but  that  my  Promife  ftill 
Ihould  be  a  fure  Anchor-hold  of  Hope;  and  this  Re- 
fledtion  ever  minifter  Comfort,  that  J  am  able  to  re- 
compence  thee,  not  only  beyond  what  is  reafonable  ta 

expedi 


mi  1  -  -«■, . 

236  Of  the  Imitation  book  ]  1 1. 

cxpedj  bur  even  impoilible  for  thee  to  wifh  or  ima- 
gine^ Thy  Toils  will  nor  continue  very  long,  nor 
will  thy  Pain  and  Trouble  always  torment  thee^ 
Wait  but  a  little  longer,  and  look  forward  and  fee 
hov/ glorious  a  Profped  opens  itfelf :  How  fwifcly 
the  End  of  all  thy  Sufferings  approaches  ;  and  how 
fuddenly  Sorrow  and  Tumult  vanilh  away.  Even 
Time  itfelf  is  not  of  everlafting  Continuance  ;  but 
that  which  is  bounded  within  fo  very  narrow  a  Space, 
as  this  fhort  Span  of  Life,  cannot  in  any  fair  Com- 
putation be  counted  long  or  great.  Proceed  then  in 
thy  Duty  with  Vigor  and  undaunted  P.efolution  ;  ply 
thy  Work  hard  in  my  Vineyard,  and  fill  the  Station  I 
have  appointed  thee  to  ;  thy  Wages  are  certain  and 
^  ..        valuable,  for  I  my felf  will  ^^^^  ^.vc^^<a^/»g 

*  great  Revpard, 
Perfift  in  Writing,  in  Reading,  in  Singing,  Metita* 
tion.  In  Devout  Prayer,  in  Fortitude  and  Patience.  For 
the  things  prepar'd  for  them  that  love  God,  are  richly 
worth  thefe  and  greater  Conflids ;  all  thou  muft  do, 
all  thou  canft  fuffer,  are  in  no  degree  worthy  to  be 
compared  with  them*  The  Day  is  coming,  and  fix'd 
in  my  unalterable  Decree*  adorn'd  with  the  Triumphs 
of  Joy  and  Peace  ;  That  mighty  Revolution,  when 
thefe  alternate  SuccefTions  of  Day  and  Night  fhall  ceafe  y 
and  everlafting  uninterrupted  I  ight  jfhall  fhinc  for  e- 
Yer*  There  fhall  be  Luftre  infinite,  Satisfadion  un- 
broken, unconceivable.  Reft  Eternal,  and  above  tha 
Power  of  any  future  Danger.  There  fhall  then  be  no 
jy         ..  Place  left  for  that  melancholy  Wifh  ;  O 

that  thou  vpoulcift  deliver  me  from  the  Body  of 
this  Death  J  no  Occafion  for  thatComplaint,^  isme^that 
_^  .  /  am  conjiramed  to  dvpell rvith  Mefhechy  and 

^    '       *         tohavemy HabuationinthisbarrenWilder" 
^  nefs^  For  even  the  loft  Enemy  fhall  be  fub« 

2    (?r.xv.        ^\xti,  ofidPmth  Itfelf  deftroyed^  Salvatioa 

the#. 


BOOK  III.    of  Jefm  Chrift    137 

then  and  Life  fhall  reign  for  ever ;  Sorrow  and  Anguiih, 
Sighs  and  Tears  fhall  Hee  away  ;  a  Crown  ofRejoycing 
piu  upon  every  Head,  and  thou  (halt  be  happy  in  the 
{yfjtct  Socitty  of  Saints  and  Angels,  the  Spi~      ^,     .. 
ritsoffuji  Men  made  per fe^,  and  the  Af  '      * 

femhiy  of  the  Firfi-horn^ 

Oh  3  conld'ft  thou  now  but  fee  the  Heavens  openi 
and  with  the  Ken  of  Mortal  Eye  behold  the  bright  and 
cverlafting  Crowns  of  my  Chofen  ;  Were  thy  Hear2 
large  enough  ro  admirajuft  Idea  of  their  Trophies  and 
Glories,  whom  once  the  World  defpifed,  and  thoughc 
not  worthy  to  live  upon  the  Earth  ;  thou  thenwould'fl 
gladly  embrace  their  Sufferings  and  Reproaches,  aban- 
don all  thy  vain  Defires  of  the  Worldly  Greatness,  and 
difdain  the  perifhing  Pleafures  of  the  prefen:  Life/ 
Humihty  and  Patience  would  then  appear  in  all  their 
native  Beauties  ;  and  even  Afflidtion  and  Ignominy 
difplay  fuch  Charms,  as  muft  actrad:  thy  Love,  and 
make  thee  efteem  the  Reproaches  of  Chrift  greater 
Treafures  and  Gain,  than  all  the  Majcfty  and  Honour, 
and  moft  celebrated  Reputation,  that  a  mortal  State  is 
capable  of^ 

Attend  then  ferioufly  to  thefe  important  Truths, 
For  they,  if  confidered  and  believed  in  good  earnefl^ 
will  ftop  thy  Mouth,  and  efFedtually  fiience  all  thy 
Complaints^  For  fure  the  Sufferings  of  a  Moment 
cannot  be  thought  too  dear  a  Price  for  Eternal  Happi- 
nefs  in  exchange^  Surely  the  Kingdom  of  God  is  no 
trifling  Concern^  And  whea  the  lofing  or  attaining  this 
lies  before  thee,  nothing  can  be  too  much  to  prevent 
that  Lofs  ;  nothing  a  hard  Bargain  for  that  infinite 
Advantage.  Grovel  then  upon  the  Earth  no  longer* 
bur  ftand  Ered,  and  lift  thy  Eyes  and  Heart  to  Hea- 
ven. See  there  the  blcffed  Effects,  the  mighty  Succefs, 
of  all  thofe  fliarp  Conflidts,  which  my  Saints,  while  in 
the  Body,  underwent  ;  the  End  of  all  their  Trials 
fod  Adverfictcj;  their  painful  Severities  and  pious  La- 
bours 


S38  Of  the  Imitation  book  1 11^ 

bours,     Tiicfe  morrifyM  afflided  Men  once  rcpured 
1  Cor  iv  ^^  ^^^^^  ^^  ^^^  Worlds  and  the  Off-jconring 

of  all  Things,  the  common  Mark  of  inib- 
lence  and  Malice,  are  now  in  perfc(5l  Joy  ;  their  Sor- 
rows fwaliowed  up  in  tranfp  erring  Biifs  and  Comfort  ; 
their  Dangers  changed  into  fecure  Peace  ;  their  La-* 
bours  into  Eafe  and  fweet  Rtpofe  ;  their  Perfecutions 
and  wrongful  Accufations  before  the  Bar  of  Men,  in- 
to Thrones  of  Glory,  where  they  fit  and  judge  the 
World,  and  live,  and  rejoice,  and  reign  with  me  fo^ 
ever* 


CHAP.     LUL 

^he  fojis  of  Eternity  y  and  Miferies  of  this  frefent 

Lifc^ 

DifcipU:}  /-\  g,^^^^  Manfions  of  the  Heavenly  Ci- 
V-/  ty  !  O  bright  and  glorious  Day  of  E- 
iernal  Light  and  Blifs  1  A  Day  that  never  declines ;  a 
Sun  that  never  Ccts,  nor  is  obfcured  by  any  fucced-* 
ing  Night ;  but  a  State  always  chearful,  always  fixed, 
aJid  fccured  from  Change  and  Sorrow,  from  DangeiJ 
and  Decay*  How  do  I  pant  and  thirfl  after  that 
Jiappy  Hour,  when  this  BlelTed  Morning  Ihall  dawn 
and  fhed  its  Beams,  and  with  a  wondrous  Luftre  puc 
an  end  to  all  the  Darknefs  and  Miferies  of  Mortali- 
ty ?  It  does  indeed  already  fhine  in  the  Hearts  and 
Hopes  of  thefe  good  Men,  whofe  Converfations  is  evea 
now  in  Heaven  :  But  even  theirs  is  but  a  diftant  Pro- 
fpe<a,  and  fuch  as,  while  they  fojourn  here,  prefents 
things  onlv  in  a  Glafs*  The  Citizens  and  Inhabitants 
of  thofe  BlefTed  Regions  fee  it  with  their  naked  Eye; 
they  feel  and  enjoy  its  Sweetnefs,  and  are  all  en- 
lightned  wicji  xi^  Rays  i  while  the  diifarefTed  Sons  of 


BOOK  1 1 1,     ofjcfus  Chrift.  239 

£ve  endure  and  groan  under  their  Exile,  and  cannot 
bur  lament  the  Bittcrnefs  of  this  imperfc6l  gloomy  Day, 
which  Men  on  Earth  call  Evil.  A  Day  but  fhorr, 
and,  which  is  worfc,  difmal  and  uncomfortable.  For, 
who  can  worthily  exprefs  the  Pains>  the  Perplexities  of 
Body  and  Soul,  which  are  the  necefTary,  the  infepara- 
hie  Incumbrances  of  Man's  prefent  Condition  ?  A  Con- 
dition, wherein  he  is  polluted  with  fo  man)  Sins,  en- 
tangled in  fo  many  Difliculties,  befet  with  fo  many 
Misfortunes,  opprefs'd  with  fo  many  Fears,  diftradtcd 
with  fo  many  Cares,  difturbed  and  diverted  from  his 
main  Concern  by  fo  many  Impertinences,  deluded  with 
fo  many  Vanities,  confounded  with  fo  many  Errors, 
wafted  and  worn  out  with  fo  much  Labour  and  Trou- 
ble ;  a/Iaulted  by  Temptations,  emafculated  by  Plea- 
fures,  and  tormented  with  great  Variety  of  NeceiHties 
and  Want? 

O!  when  will  there  be  an  end  of  this  fo  complica- 
ted Mifery  ?  When  may  I  hope  to  be  enlarged  and 
releafed  from  this  Bondage  of  Sin  ?  W^hen  (hall  my 
Thoughts  and  Defires  center,  and  be  for  ever  fixed> 
in  Thee,  my  God,  alone  ?  When  may  I  hope  to  at- 
tam  true  Joy  in  Thee,  without  any  allay  of  bodily 
Suffering,  without  any  Diftradion  of  Mind  ?  When 
Ihall  I  reft  in  firm  untroubled  Peace  ?  Peace  from  Ac- 
cidents and  Temptations  without.  Peace  from  Guik 
and  Mifguiding,  from  the  Sollicitations  of  Luft,  and 
the  Violence  of  Paffion  within  ?  when  (hall  I  fee  my 
Jefus  Face  to  Face,  and  contemplate  the  Beauties  of  his 
Kingdom  and  Glorious  Godhead/'  When  will  my  dear- 
eft  Saviour  be  my  All  in  Allj  and  receive  me  to  thofe 
blifsful  Habitations  prepared  for  them  that  love  him, 
and  that  are  loved  by  him,  before  the  Foundation  of 
the  World  ? 

Behold  I  I  am  here  defolatc    and  poor,  a  Stranger 

and  alone  in  an  Enemy's  Country  ;  where  Wars  rage 

and  never  ceafe,  and    terrible  Diftreiles  come  thick 

Q^  and 


240  Of  the  Imitation  i>,ooKin^ 

and  ftroiig  upon  me  every  Day  and  Hoiir^  Be  thou 
my  Comfort  in  this  exiled  and  defolate  Condition^ 
Mwage  my   Pain,  and  incline  thy  Favour  to  thy  Ser- 

vr  I      VV      ^^^^^  vt'hofe  parched  and  languifhing  Soul 
'  *     gafpeth  unto  thee  as  a  thirftj  Land^    Th  oU 

only  art  able  to  do  this  ;  For,  what  the  miftaken 
World  calls  Comforts,  are  but  fomanyfreih  Additions 
to  my  Burden^  I  long  moft  earneftly  to  enjoy,  but 
cannot  yet  attain  my  Wifh«  Fain  would  I  grafp  and 
cling  to  heavenly  things,  but  am  detained  and  faften- 
cd  down  to  Earth,  by  Vanities  below,  and  unmorti- 
fy'd  AfFe6tions^  My  Mind  labours  to  get  above  thefe ; 
but  even,  when  the  Spirit  is  willing  I  find  the  Flefh 
extreamly  weak,  and  my  fenfual,  prevails  over  my  bet- 
ter and  heavenly  Inclinations^ 

Thus  am  I,  wretched  Man,  involved  in  a  perpetual 
War,  and  live  in  Conrradidion  to  myfelf  ;  my  own 
Hindrance  and  Torment,  moving  different  ways,  and 
purfuing  different  ends  and  prolpedts,  at  one  and  the 
fame  time.  How  great  is  my  Concern  and  Conf^id, 
when  I  ret  my  Mind  to  Meditate  and  Pray,  and,  in  the 
anidft  of  this  Exercife,  am  interrupted  by  a  Clutter  of 
worldly  and  carnal  Imaginations  crowding  in  upon  me  ? 
Cio  not  far  from  me,  O  my  God,  neither  caft  away  thy 
Servant  in  dijpleafure^  Scatter  thefe  dark  an  gloomy 
Clouds,  which  intercept  my  Vifion  of  thee,  by  the 
Brightnefs  of  thy  Lightning  >  of  Thunder  upon  them 
vr  J      y  from  Heaven,  cafi  out  thine  Arrows  and 

^  "  '  difcomfit  them.  Recollei5t  my  Broken  and 
Scattered  Thoughts,  help  mc  to  forget  the  things  of  this 
World,  to  rejc(5t  and  defpife,  and  efredrually  drive  a- 
way  all  iinful  Imaginations,  Aillft  me,  thou  fubftan- 
rial  Truth,  and  root  me  fait,  that  no  Blail:  of  Vanity 
may  IFiake  and  unfetde  my  Heart.  DifFufe  thy  Hea- 
venly Sweetnefs  through  my  Soul,  and  chafe  away  all 
iiaufeous,  un favour  y,  and  impure  Affe^tionSa  for  thefe 
^mnox,  ftand  btfore  thee. 

Par:. 


BOOK  lU'    of  Jefus  Chrift.   241 

l^articiiiciriy,  dearell  Lord,  i  imj-jiort  chy  Compa{^ 
^on  upon  my  Inhnnirics  ;  and  in  thy  Mercy  impute 
not  ro  me  niy  many  wandiing  Thong  ts  m  Prayer* 
for  there,  I  muft  confefs,  my  Diftradions  are  great 
and  frequent;  and  I  am  ofrtn  lead  cf  all  in  chat  Piace> 
where  I  (land  or  kneel;  Thus,  while  my  Body  is  be- 
fore :hv  f  oocftool,  my  Muid  is  carried  awav  I  know 
nor  whither.  And  this  is  a  very  melancholy  Reflexi- 
on, U:ch  as  gives  me  occaiion  to  fufped,  and  deeply 
bewail  mylelf.  Since  where  my  Thoughts  are,  there 
properly  and  indeed  am  I  ;  and  where  my  Thoughts 
flequent,  and  delight  to  dwell,  there  without  doubt  is 
the  Obje6t  of  my  AfFedion  and  Concern  ;  and  that, 
which  either  natural  Difpolicion"  or  long  Cuftom  ren- 
ders moft  delighthil,  that  to  be  fure  is  moft  familiar, 
and  comes  continually  uppermoft.  All  this  I  gather 
from  that  Obfervation,  which  thou.  Eternal  Truth, 
haft  left  us,  that  where  our  Ireafure  is,  ,.  ,  . 
there  roill  our  Heurt  be  aljo^  *     * 

This  then  is  the  Rule,  by  which  I  try  and  found  the 
Bent  of  my  Heart ;  If  I  love  Heaven,  the  Thoughts 
of  it  will  be  frequent  and  pleafent  to  me.  But  if  I 
love  the  World,  the  EfFed  of  this  will  be,  that  I  fhall 
feel  Excefs  of  Joy  in  profperous  Events  and  be  as  im- 
moderate in  my  Grief  for  thofe  that  are  other wife^ 
If  I  love  the  Flefhj  wanton  and  carnal  linaginations 
will  often  return  upon  me,  and  be  entertained  with 
Satisfaction  ;  but  if  I  love  the  Spirit,  I  fhall  find 
in  Spiritual  Objeds  a  greateful  Relifh,  and  dwell  upon 
them  with  true  Delight.  For  this  my  own  Senfes  and 
Experience  afliire  me,  that  what  I  love  moft,  I  am 
beft  pleafed  to  be  entertained  with,  greedieft  to  hear 
and  forwardeft  ro  talk  of,  moft  careful  to  remember, 
and  to  preferve  deep  and  lafting  Impreffions  of  upon 
my  Mind,  And  therefore  though  I  cannot  attam  to 
it  fo  fully  as  I  wifti  and  ftrive,  yet  I  can  plainly  per- 
4;pive,  and  do  truly  value  and  admire^  uhc  Happinefs 
.0.4  Pf 


042  Of  the  Imitation  book  iii^ 

of  Them,  who  can  abandon  all,  and  ftick  to  Thee  a- 
lone  ;  that  commit  a  holy  Violence  upon  their  natural 
Inclinations,  Crucify  the  Flefti,  and  with  a  pure  bright 
Zeal,  and  a  clear  Confcience,  can  offer  holy,  fervent 
Prayers,  a  fpiritual  and  unblemifh'd  Sacrihce*  Where 
All  without  are  forbidden  Entrance,  and  All  within  is 
compofed.  Thefe  Men,  fo  firmly  intent  upon  thee 
ahd  their  Devotions,  are  fir  to  praife  thee  with  thofc 
Angels,  whofe  refined  Exellcncies  they  fb  happily 
afpire  after,  and  to  whofe  blefled  Society  thou  wiltona 
Day  exalt  and  admit  the^iii 


C  H  A  P..    LIV. 

€y  the    Dejire  of  Ettrnd  Life^  and  the  Hapfhefs 
of  them  who  Jirivs  M'anfully^. 

€hrifi?^  lL/|y  5oj^^  ^i^ej^  tj^o„  f^elef^  j,y  5q^j  -^^ 

..T  A  flamed  with  an  eager  De/ire  of  Eternal' 
Happinefs,  and  thinkeft  long  to  be  releafed  from  this 
Prifon  cf  tht  Body,  that  thou  mavTr  be  ble/Ied  with 
a  nearer  and  more  diftind  View,  a  pcrfed,  full  and^ 
uninterrupted  Fruition,- of  my^  Brightnefs  and  Maje- 
fly  ;  iox  open  all  the  Avenues  Q£i\i^  Soul,  and  gree- 
dily receive  the  holy  Infpiration.  Exprefs  thy  hum- 
bled Thanks  to  God,  and  be  duly  feniible  of  his 
Goodnefs,  who  deals  fo  bountifully  with  thee,  vifits 
thee  v/ith  his  Mercy,  fupports  and  ftrengthens  thee 
with  his  Grace,  and  raifes  thofe  Affedions  up  to 
Heaven,  which  have  a  fatal  innate  Tendency  to  hn- 
mcrfe  thy  Soul  in  Earth,  and  Flefh,  and  Senfe*  For, 
do  nor  miftake  the  Matter,  no  Reafonings  or  Endea- 
vours of  thy  own  have  Power  to  efFed:  fo  good  a 
Work,  or  to  create  thofe  Spiritual  Inclinations  5  the 
l^ineer  of  God  is  iu  dicxn,  aud  they  are  owing  to  no 


BOOK  1 1 1 .  ^  Jefus  Chrift.    243 

lefs  noble  a  Caufe^  than  the  free  and  boiinriful  Donatian 
of  Divine  Grace  and  Favour  :  The  Defigii  of  which  is 
to  advance  and  exalt  thy  Virtues  ;  to  make  thee  hum- 
ble and  modeftj  with  Reflc(5lions  upon  the  Strength  of 
another  made  perfect  in  thy  Weaknefs ;  to  fit  thee  for 
fiKure  Trials,  and  forcr  Confli(f>s;  to  engage  thy  Affe- 
ctions, and  encourage  thy  Perfeverancc,  in  the  faitb- 
"ful  Service  of  Co  gracious,  fo  good  a  Mafter. 

Nor  let  thy  Spirits  be  dtjcdted.  Son,  if  thi^  be  not 
done  with  all  that  Zeal,  and  intire  Reiignation   of  a 
Heart  perfedtly  undivided,  which  thou  could'ft  vvifh* 
For,  as  in   common  Fire  there  will  always  be   fomc 
Smoke  ;  fo  in  thofe  holy  Flames  many  Men  are  fni- 
eerely  defirous  of  heavenly  Things,  who  yet  cannot 
quite  divert:  themfclves  of  Carnal   AfFedions,  nor  be 
abfolutel)  free  from  all  Temptations.     And  therefore 
fome  other  Profpects  will  often  interpofe  as  well  as 
that  of  promoting  God's  Glory  only,  by  thofe  good 
Acfticns,  for  which  the  Ailifl-ances   of  his   Grace  are 
fought,  and  earneftly  implored  ;  of  this   thy  own  Ex- 
perience convinces  thee  by  fundry  Infl-ances,  m  which 
thou  feeft  no  Reafon  to  fufpedl  thy  own  Integrity.  Nor 
-will  all  that  be  condemned  at  the  laft  Day,  w-  ich  was 
attempted  with  a  Mixture  of  fome  Deiire  to  promote 
thy  own  Advantage*     Only  take  care  that  this  Dcfire 
prevail  not  Co  far,  as  to  incline    thee   to  prefer  what 
may  contribute  to  thy  Profit  or  Delight,  before  thofe 
Things    which  will  procure  my    Favour  and  Accep- 
tance, and  be  for  mine  and  for   Religion's  Honour^ 
For  with  a  wife  confiderate  Chriftian,  my  Will  takes 
place  above  his  own  Defires,  or  any  the  moft  inviting 
Obied ;  and  if  it  reign  not  in  his  Heart  alone,  yet  it 
always  fits  Supreme,  and  over-rules  the  reft:*     /  k^oyv 
all  thy  Defiref,  and  thy  Groamngs  are  not  hid    -,  ^  , 
from  me.     Thou  would'ft  this  Inflant  be      -^    * 
admitted  into  the  glorious  Liberty  of  the  Sons  of  God  ; 
■ihe   blifsflil   apd   eternal   Manfions   of  thy  heavenly 
CL  f-  Father'5 


244    Q/^  ^^^  Imitation  bookIII 

Fa:her's  Houfe  are  ihy  Longings  and  Delight  ;  and  as^ 
p^  .    ,..  the  Hart panteth  after  the  Water 'jpringSyfB 

•^  '  *  doth  thy  Soft!  pant  and  thirfl  after  me^  But 
as  yer  thou  art  no:  ripe  for  thefe  Joys ;  tha:  haupy  Hour 
is  no:  come  ;  for  this  Life  is  the  Time  of  Warfare,  and 
Adion,  and  Trial,  and  nor  of  Reft,  and  )o  ,  and  Tri-* 
umph.and  thou  muft  be  concent  to  waitwidi  Patience> 
tiJi  the  Kingdom  of  God  ftiall  come  in  Perfcdion^ 

The  Condition  of  Mortals  upon  Earth,  is  tliat  Ex- 
crcife  and  Difcipline ;  the  Joys  they  feel  arc  Comforts 
and  Supports,  not  full  and  peifed  Happmefs  ;  they 
arc  given  nor  to  farisfy,  but  only  to  fuftain  tliem^ 
And  therefore  receive  them  as  they  are,  and  ufe  them 
to  their  proper  Purpofes;  that  bv  tf  em  thy  Conftancy 
and  Patience  may  be  prcferv'd  from  linking  under  the 
weight  of  any  Difliculties,  which  either  the  doing  or 
fuffering  Things,  to  which  Frail  aud  Corrupt  Nature 
is  averfe,  mav  at  any  time  expofe  thee*  For  the  Change 
of  a  Man's  felf  is  a  very  laborious  Undertaking,  and 
yet  this  muft  be  done.  The  Flefti  with  its  Lufts  muft 
be  crucified,  a  New  Heart  and  a  New  Spirit  introduced, 
many  Things  done,  which  offer  Violence  to  a  Man's 
Inclinations,  many  forgone  and  let  alone,  to  which  he 
is  ftrongly  di^pofed.  Others  thou  fhalt  often  obferve 
crown'd  with  Succefs,  when  thy  own  no  lefs  painful 
Endeavours  are  defeated  and  difappointed  :  Others 
look'd  upon  as  Oracles,  when  thy  better  and  wifer  Ad- 
vice is  difi-egarded  and  defpifed  !  Others  will  fuffer 
long,  and  at  laft  obtain  rheir  Delire  ;  Thou,  perhaps, 
tho' equally  patient,  equally  fervent  and  zealous  in  thy 
Application,  difmift  with  a  Repulfe  ;  Others  be  great 
in  Fame  or  general  Efteem,  while  thy  more  deferving 
Virtues  are  paf^'d  over  in  Silence ;  Others  carrclled, 
preferr'd,  trufted  in  Matters  of  Con{equence,and  look- 
ed upon  as  ufcful  and  neceftary,  while  thou  art  re- 
puted a  ufelcfs  and  infigmficant  Per/on.  Thefe  mi- 
ftakcn  or  partial  Judgmencj)  of  Men,  will  ^rate  hard 

upoa 


BOOK  Til.  of  Jefiis  Chrift^ 24^ 

iiprji  Human  Nature  ;  but  even  rhcfe  will  turn  to 
good  accoiinr,  if  born  with  Meeknefs,  and  Modefty, 
and  Siknce.  For  thefe  are  the  very  Methods  by 
which  God  brings  the  Fidelity  of  his  Servants  to  the 
Touch  ;  'tis  thus  that  he  difcovers,  whether  they  have 
gained  a  Conquefl:  over  Nature  and  themfelvcs.  And 
no  Sort  of  Mortification  is  of  happier  Confequence, 
than  that  which  cx])ofes  Men  to  the  Sight  and  Suf- 
fering of  Things,  to  which  their  own  Minds  are  mod 
violently  averfe.  Efpecially,  when  what  they  cannot 
but  conceive  moil  unfit,  moft  abfurd  and  odd,  con-^ 
drains  them  toeoatjainft  their  own  Senfes  and  fubmic 
to  a  higher  Power,  without  any  referve  to  the  private 
Judgment  of  their  own  Reafon  in  the  Cafe*  This  is 
indeed  hard,  and  a  Perfection  of  Submiffion  not  eafy 
to  be  compafs'd  ;  but,  did  Men  well  confider,  how 
vaft  the  Advantages  of  a  Temper  fo  refigned  are  ^t 
prefent,  how  glorious  the  Reward  of  it  hereafter,  and 
how  quickly  the  Troubles  it  expofes  them  to  will  end 
in  that  Reward  ;  the  Comforts  of  fuch  Difcipline 
would  be  fenfible  and  great  and  they  would  even  en- 
joy their  Afflidions  and  Temptations,  fuftained  with 
fo  pure,  fo  bright  a  Profped,  of  the  mighty,  the  ap- 
proaching Recompence. 

For  this  fhort  empty  Pleafure,  which  now  thou 
chufeft  for  my  Sake  to  decline,  ihall  be  compcnfatcd 
with  folid  and  everlafting  Joy  in  Heaven  :  And  there 
thy  largeft  Wifhes  fliall  be  gratified^  There  lliall  be 
Plenty  of  every  Thing  that  is  good^  Fruition  perfed 
and  fecure,  free  from  the  leaft  Allay  of  Fear,  or  Polli- 
bility  of  future  Lofles^  Between  thy  Will  and  mine  fhall 
then  be  perfcdt  Harmony ;  no  Oppofition  there,  no  Ob- 
ftrudion ;  but  every  thing  fhall  confpire  to  fulfil  all  thy 
Heart's  Deiire,  and  render  thy  Happinefs  as  exquifite,  as 
a  Finite  Nature  is  capable  of  Thy  prefent  Ignominy, 
born  with  Patience,  fhall  there  be  paid  wirh  brighter 
Glory  ;  thy  Mourning  Weeds  exchanged  for  Robes 
Ci.4  of 


24.6  Of  the  Imitation  bookiii. 

of  Light  and  Jov  ;  and  he  who  fits  here  in  the  loweft 
Place,  (hall  there  be  feated  on  an  Eternal  Throne. 
Let  it  not  then  be  grievous  tothee*  to  humble  and  llib- 
mir- '  hyfelf  ro  the  capricious  Humours  of  Men,  with 
whom  rhou  converfef}  in  this  World  ;  but  rather  fo 
compofe  thy  Mind,  and  order  all  thy  Adions,  as  rea- 
dily and  meekly  to  comply  with  the  Commands  o( 
thy  Superiors,  the  Defire  of  thy  Equals,  the  Re- 
quefc  of  thy  Inferiors,  to  do  for  all  w'  at  lawfully 
thou  mayeft,  and  to  endure  patiently  whatever  they 
(hall,  but  ought  not,  to  do  to  thee.  Let  Vain  Men 
putfue  Vanity.  leave  them  to  their  own  Methods.  Let 
them  place  their  Glory  and  Happinefs  in  fuch  Objedbs, 
as  :hcir  own  miftaken  Judgments  fhali  determine 
them  ro.  Let  them  admire,  and  above  all  Things 
covet  celeb lated  Names,  and  popular  Applaufe  :  But 
do  thou  place  thy  Excellence  and  Honour  in  the  Con- 
tempt of  thyfelf,  thy  Dihgence  in  difcharging  my 
Commands,  thy  Zeal  in  (eeking  and  advancing  my 
Honour  and  Kingdom  ;  and  \qz  this  be  firft  and  chief 
in  thy  Dcfires,  That  whether  thou  live,  thou  maffi  live 
Rom  xiv  ^^^^  ^^^^  Lord  ;  or  whether   thou  die,  thoH 

mayefi  die  unto  the  Lord  ;  fo  that  whether^ 
Phil,  i  zo       h  ^'i^  ^'^  Death y  the   Lord  fefas  my  bo 

magnified  in  thy  Body, 


CHAP.     LV. 

^n  AEl  of  Refignation  to  God,  in  Time  ef 

Adverfity^ 

JPfciple.]  Tii^qi^  be  that  Wifdom  and  Goodnefs. 

U  O  holy  Father,  which  performs  all  thy 

Will  ;  for  what  thy  Will  decrees,  cannot  be  otherwife. 

than  good  and  wife^    Give    me    Grace,  I   befeecj^ 

thcci 


BooKlII*    of  ]dus  Chrifl  247 

th'.e,  to  icjoicc,  nor  in  myfelf,  or  any  other,  bur  in 
Thcv?  alone  >  frt  thou  art  my  only  Hope  and  Crown^ 
iny  Joy  and  Glory,  All  I  have  is  received  at  thy 
bountiful  Hand;  bountiful  to  a  mod:  worthy  Creature, 
who  neither  could  procure,  nor  defcrve  the  Icafl  of  all 
thy  Mercies  :  And  thou,  by  giving  and  compkaring, 
haft  not  loft  thy  Property  and  Right  in  all,  which  by 
thy  means  I  enjov  or  do»  For  what  am  I,  alas!  but 
a  weak  hclplefs  Wretch  ?  acquainted  with  Mifery  from 
my  very  Cradle,  and  wafted  with  Trouble  a'nd  Vaxati- 
on  ;  my  Face  is  grown  old  with  Tears,  and  mv  Heart 
perplexed  and  broken  with  Doubts,  and  Sorrows,  and 
vehement  Paftions,  I  beg  and  long  moft  earneftK'^^or 
the  Bicfting  of  Peace,  that  Peace  and  inward  Coii eola- 
tion, which  thy  Children  feed  and  feaft  upon.  1^  '  ou 
(halt  fill  my  Soul  with  this,  it  will  overflow  wirh 
Joy  and  Praife,  and  continually  brearhe  cut  holy 
Hymns  to  the  Honour  of  thy  Name.  Bur  if  thou  trrn 
iway  thy  Face,  as  fometimes  thou  feeft  fit  to  do,  I 
find  myfelf  unable  to  run  in  the  Way  of  thy  Command- 
ments ;  and,  proftrating  myfelf  in  the  Anguifh  of  my 
Soul,  I  beat  my  Breaft,  and  wring  my  Hands,  for  the 
Lofs  of  that  Light  and  Comfort,  that  Strength  and 
Pioredtion,  which  I  enjoyed,  while  under  the  Shadow 
ef  thy  Wings,  and  defended  from  the  Aflaults  of  Sor- 
row and  Adverfity. 

Righteous  Father,  (then  fay  1)  the  Time  is  come 
when  thou  art  pleafed  to  try  me,  but  even  at  this 
Time,  and  at  all  others,  praifed  be  rhy  Name,  Dear- 
eft  Father,  it  is  very  meer,  that  now  thou  calleft  me 
to  it,  I  fhould  fufFcr  in  Obedience  to  thv  W'lf,  Moft 
Honoured  Father,  this  is  the  Hour  even  hat  impor- 
tant Hour,  which  thou  from  all  Erern'ty  haft  ordain- 
ed, to  be  the  Seafon  of  my  oiuward  Opprcfl:on  rnd 
Difcomfort  becoming  the  Inftrument  ofen-l'.'  L?fe 
and  Joy  ro  m.e  :  But  tho*  this  Hcavinef .  iTijy  en- 
tire for  a  Night,  yet  Light  and  Glory   will   rtiu  n 


248  Oftbelmttauon  bookIII* 

in  rlie  Morning.  This,  holy  Father  is  thy  own  i^p- 
poinrmenr,  and  what  thou  willefl:  thou  never  willeft  in 
vain.  For  even  this  Suffering  in  the  Prefent  Life  is  a 
Mark  of  thy  Favour  and  Friendship  ;  the  Returns,  the 
Inftruments,  the  Manner,  the  Continuance  of  my  Affli- 
ctions, are  all  of  thy  permitting  ;  for  nothing  is  or  can 
be  done,  wirhoutthy  Providence  and  Diredion,  with- 
out feme  wife  and  excellent  Defign.  Even  I  myfclf 
pr-,      .  am  fen fi hie,  horo  good  it  is  for  me  to  have 

been  affli^ed,  that  I  might  learn  thy  fiatntes, 
and  utterly  difcard  all  Pride  and  Carnal  Confidences^ 
The  Shame  and  Self  Reproach  I  laboured  under,  hath 
taught  me  to  expe6t  Relief  from  God,  and  not  from 
Man.  And  all  my  Afflictions  put  me  upon  contem- 
plating the  unfcarchable  Depths  of  thy  Providence, 
which,  with  a  wonderful  Temper  of  Juftice  and  Equi- 
ty, layeth  thefe  Burdens  upon  Bad  and  Good,  without 
any  nice  or  difcriminating  Marks  of  Love  or  Hatred  in 
this  prednt  World* 

I  will  therefore  render  themoft  unfeighned  Thankf- 
giving  to  my  God,  for  that  in  marvellous  Kindnefs  he 
hath  not  fpared  the  Rod,  when  it  was  convenient  for 
me :  I  acknowledge  his  Mercy,  even  in  the  Pains  and 
Croifes,  and  Sonows  I  have  endured,  whether  of 
Mmd,  or  Body,  or  Eftate  ;  and  yet  much  more,  for 
thole  Refreihmenrs  and  Remedies,  which  thou  alone 
kaft  afforded  me.  For  vain  is  all  the  Help  of  Man; 
but  thou  art  the  true,  the  powerful  Phyfician  of  Souls, 
J.  ..      thou  woHndefi  and  healefl  ;  thou  bringefl 

"  doron  to  the  Gates  of  HelU  and  raijefi  up  a- 
gain^  Thy  Chaftifement  fhall  reach  me  Wifdom;  thou 
flialt  beatmcwif-h  the  Rod,  and  1  fhall  not  die.  Behold 
me.  Lord,  moft  willingly  fubmitting  to  thy  Difcipline  : 
O  ftrike  and  fpare  not,  fo  thou  bend  my  flubborn  Heart, 
and  bring  down  my  high  Spirit,  and  make  me  trada- 
ble and  obedient.  L  Lord,  and  Mine  are  at  thy  Di- 
ipofal,  put  forth  thy  Hand  and  touch  them  as  thou  • 

pleafeft* 


BooKiii.   of  ]dm  Chrift  249 

pkafcft.  For  this  I  know,  rhar  how  grievous  foevcr 
thcf  Temporal  CroHes  may  be,  yet  better  it  is  to  feel 
the  Wcighr  of  thy  Hand  here,  than  i-jercafcer.  All 
Things  are  naked  and  open  to  thee,  even  t'lC  utmoft 
Rcce(7'es  of  our  Hearts;  Thou knowefl  the  Things  (hat 
will  be  before  rhey  are  ;  and  needed  nor  that  any  fhould 
inform  thee  what  is  done  upon  Earth,  Thou  fceft 
whacvvili  con'-ributemoftromy  Improvement  in  Good- 
ncf^;  how  great  and  good  Hffed  Diftredcs  have,  to 
fcour  the  Ruft  from  our  unaclive  Minds,  and  brighten 
all  our  Virtues.  Take  then,  my  God,  thy  own  Mea- 
fures;  I  only  beg,  that  thou  would'fl  not  difJain,  and 
give  me  over,  and  think  me  unworrhv  thy  Care,  for 
thofe  Blemifhes  and  Mifdemeanors  of  my  Life,  which 
none  are  better  acquanired  with,  which  none  indeed  arc 
thoroughly  acquainted  with,  but  Thou  the  Searcher  of 
Hearts  alone. 

Work  in  me,  I  intreat  thee,  a  true  Amendment: 
Inftrudt  me  in  all  things  fit  for  me  to  know;  Difjiofe 
mt  to  love  all  Things  worthy  my  Affection  ;  to  think, 
that  every  Thing  deferves  mv  Praife,  in  proportion  as 
itpleafes  thee  ;  to  efteem  nothing  highly,  but  what  is 
precious  and  honourable  in  thy  Sight  ;  to  look  with  a 
generous  Difdainupon  all  that  thou  thinkeft  vile,  and 
nevet  be  reconciled  to  what  thou  hactefl:*  Let  me  nor, 
I  befeech  thee,  judge  by  outward  Appearances,  the 
feeing  of  the  Eye,  or  the  hearing  of  the  Ear,  wh'ch 
are  fubjed:  to  infinite  Delufions  and  Miftakes.  Fnit 
give  me  a  righ:  Judgment  in  all  Things,  whether  they 
relate  to  this  or  another  State,  to  the  outward,  or 
the  inner  Man  :  And  above  all,  let  it  be  mv  fpecial 
Care  to  inform  myfclf  in  thy  Will  concerning  me. 
Men,  who  form  their  Judgment  upon  Senfe,  often 
err;  Men,  who  fet  their  Affccftions  upon  the  fenhblc 
Objedls  of  this  World,  are  frequently  dirappoinrcd 
and  m.iferable  :  For,  is  a  Man,  for  inftance,  one  whit 
the  better,  becaufe  he  is  grown  great  in  oth^r  }Acnr> 

Eflcem?- 


■■  — —  '  '  ■  Ift 

^$0  Of  the  Imitation  book  ill. 

Efteem  ?  Is  common  Opinion  the  Standard  of  Merit? 
Nothing  lefs»  Here  ever/  Man  abufes  his  Fellow r 
The  Cheat  impofes  upon  another  as  great  a  Cheat;  the 
Vain  puffs  up  the  Vain ;  the  Blind  milleads  the  Blind  ; 
the  Weak  fupports  the  Weak  ;  and  all  the  while,  by 
«mpty  undeferved  Commendations,  each  brings  a  true 
Reproach  upon  the  orher,  while  he  extols  him  againft 
Senfe  and  Rtafon.  For  after  all,  thefe  Praifes  are  but 
Words  without  any  Significance  ?  nothing  more  than 
Air  and  empty  Sound ;  for  every  Man  is  juft  fo  much, 
{g  good,  and  neither  more  nor  lefs,  than  he  is  in  thy 
Efteem  only. 


CHAP.     LVI. 

A  Mm  mufl  be  content  with  meaner  AUs  of  VirtiH» 

when  he  is  indifpofed  for  greater^ 

€hrifi:]  T^Q  ^^^  fuppofe,  my  Son,  that  thy  Zeal 
jL-'  can  always  be  equally  bright,  or  thy 
Mind  capable  of  Tranfport  and  intent  Contemplation 
^lpon  heavenly  Objeds  at  all  Times*  Thou  carriefl 
about  with  thee  a  Load  of  Infirmity  and  Corruption, 
which  will  often  damp  the  cleareft  Flames  of  Devo- 
tion, darken  thy  Mind,  and  check  its  noble  Flights  ; 
and  make  thee  know  and  feci,  that  Mortal  Flefh  and 
Blood  is  a  heavy,  but  infeparable.  Incumbrance  upon 
a  Rational  and  Religious  SouL  W^iile  Men  are  in  the 
B(>dy,  there  is  no  Remedy,  but  they  muft  feel  and 
groan  under  the  Weight*  And  groan  they  ought  in- 
deed, when  they  confider,  how  great  an  Interruption 
this  is  to  their  Attendance  upon,  and  entire  Dedication 
of  their  Time  and  Thoughts,  to  God  and  Heavenly 
Objects.  Thefe  they  muft  be  content  to  dwell  upon 
as  mucli  as  may  be,  by  fnatching  all   thofe   happy 

Inter- 


BOOK  III.  of  jdus  Chrifl.    2^1 

Intervals,  which  Leifure  and  a  good  Temper  of  Mind 
'Ollow  them^ 

But  when  theSoul  isindifpofed  for  nobler  Exercifes* 
when  Cares  or  Infiimities  prefs  it  down,  let  it  not  be 
unadivc.  Variety  is  here  of  ufe,  and  Works  of  a: 
meaner  Rank  in  the  Scale  of  Virtue  miift  be  recurred 
to,  that  thou  may 'ft  be  ftill  employ 'd,  ftill  waiting  for 
the  happy  Hour,  when  I  fliall  return  and  vifit  thee 
with  larger  Meafures  of  my  Grace.  Bear  with  Meek* 
neCs  the  prefent  Difcomfort  and  Incapacity,  the  drf 
and  barren  State  of  thy  Soul,  till  I  fend  my  refrefh- 
ing  Dews,  and  infufe  a  Principle  of  Fruitfulnefs,  for 
a  Pro  dud  in  greater  Plenty  and  Perfection.  For  I 
can  foon  make  thee  to  forget  thy  paft  Troubles,  and 
fatisfy  thy  Mind  with  the  abundance  of  Peace»  I  will 
open  for  thee  the  {pacious  Plains  of  Scripture,  that  thouE 
inayft  be  enlarged,  and  run  the  way  of  my  Command- 
ments in  liberty,  and  with  a  Soul  full  of  Joy  and  in- 
ward Exultation  (ay,  /  rechfz  that  the  y,  _  „... 
^bufferings  of  this  frejent  time  are  not  rvor^ 
thy  to  he  compared  with  the  Glory  which  flmll  he  revealed. 
in  Hs^ 


CHAP.     LVII. 

A  Man  (houU  thmk^  CorreEliony  not  Comfort^ 
his  Due, 

Difapie:}  r  Q^j^  J  ;^^^^^  ^^^^^  ^j^j^  31^^^^^  ^^^f^c^ 

JLJ  myfclf  altogether  unworthy  thy  Com- 
forts, or  any  part  of  that  Care  thou  art  pleafcd  to  take 
of  my  Soul ;  and  therefore  I  have  no  Pretence  to  com* 
plain  of  hatd  Ufage,  or  Injuftice,  when  thou  with- 
draweft  thy  Grace,  and  Icaveft  mc  to  myfelf  Whole 
§us  of  Tear?  could  not   fo  cleaiife  my  polluted  Soul, 

as 


252   Of  the  Imitation  book  » 1 1. 

as  to  render  ir  pure  enough  to  merit  the  blelTecl  In- 
fluences of  thy  Spirit.  Scourges  and  Vengeance  are  '.he 
Porrion  of  a  Wretch,  vviio  by  fo  many  and  fo  grievous 
Tranlgreflions  hath  oftended  thy  Majefty.  The  more 
therefore  I  refiedupon  my  own  Sinfuhiefs,  the  clearer 
and  juftcr  Notions  I  have  of  thy  free  undeferved  Mer- 
cy. For  merciful  thou  art,,  even  to  A{l:onif]im<:nt, 
whofe  Bowels  thus  yearn  over  the  Work  of  thy  own 
Hands  ;  who  thus  to  all  the  World  haft  manifefted 
the  Riches  of  thy  Grace  in  tie  Vefltls  of  Mercy,  and 
cxtendeft  thy  Liberahty  to  thofc  who  have  no  Right 
to  challenge,  no  Recommendation  to  induce  thee  t» 

But  if  we  could  pretend  to  Comforts,  yet  how 
could  we  cxped;  iuch  divme,  fuch  incomparably  fwcec 
and  noble  Marks  of  thy  favour  ?  fo  very  unlike,  fo 
much  above  any  human  Helps  or  Encouragements  ? 
For  how  could  I  cxpcd:  the  Bread  of  Life  from  Hea- 
ven? Good  Works  I  know  of  none  I  have  lo  plead; 
bur  the  flighteft  Recolledtion  even  amazes  and  con- 
founds me  with  Sins  innumerable  brougi  t  to  my  Re- 
membrance^ My  vehement  Pronencfs  to  Evil,  and 
Ihamtful  Sloth  and  Backwardness  to  Reformaiion  and 
Goodnefs,  are  of  themfclves  fo  evident,  that  fhould  I 
labour  to  cloke  them,  the  Attempt  muft  needs  be  vain ; 
for  thou,  the  Searcher  of  Hearts,  art  privy  to  them  ; 
rhou  canft  difprove  me,  and  no  Advocate  is  to  be 
found,  who  could  offer  any  thing  in  my  Vindication* 
What  then  can  I  jiftly  lay  claim  to,  but  Hell  and 
everlafting  flame^  ?  I  own  with  Grief  and  Shame, 
the  Reproach  and  Contempt  are  my  Due  ;  and  that 
I  am  unworthy  to  be  named  among  thy  Sons,  or 
even  thy  meancft  Servants*  Nature  indeed  ftarts 
back,  and  cannot  without  Reludancy  acknowledge 
its  own  Vilenefs  and  Guilt  ;  but  I  will  offer  Vio- 
lence to  m.y  native  Pride,  and  freely  confefs  my 
Sins,  that  thou  mayfl  (hew  thy  juilice   and  Faithfiil- 

nel| 


BOOK  II  I.    of  ]di\s  Chrift     2^3 

ncCs,  in  a  full  and  free  Pardon  of  the  Faults  I  do  freely 
con  fefs* 

But  where  fhall  I  find  Words  fit  for  fo  mifcrable  a 
Condition,  or  how  lliall  fo  fcandalous  a  Creature  apply 
to  thee  for  Pardon?  I  know  no  other  Terms  than  thcfe 
that  become  my  Mouth*  »Lord,  I  have  Imned,  I  have 
D>  done  wickedly*  Mercy  thou  Judge  of  Quick  and 
-95  Dead,  Mercy  or  I  perilh.  Refpite  thy  Sentence 
#»  yet  a  little  while,  and  grant  me  fome  Time  at  leaft 
33  to  bewail  my  Mifery,  before  I  be  fwallowed  up  ia 
«  Darkncfsj  and  go  mco  a  Land  black  n  , 
s>  with  the  Terrors  of  the  Shadow  of  '  *" 
«  Death*  What  other  Reparation  doft  thou  expedt, 
S3  what  other  can  indeed  be  had  from  Men  laden  witk 
d3  Guilt  and  hihrmity,  than  that  they  fnould  feriouily 
s>  bewail  and  humble  themfelves  for  their  mighty  and 
93  manifold  Provocations  ?  Hence  all  our  Hopes  of 
•>  Remiflion  Spring,  here  the  firft  Seeds  of  a  Recon- 
oj  ciliation  take  root;  the  Joy  of  a  peaceful  Confciencc 
95  is  fown  in  Tears  ;  the  Acknowledgment  of  our 
S3  Weaknefs  is  the  firft  Step  towards  repairing  our 
M  Lofs,  the  firft  Defence  againft  the  Wrath  ro  come  ; 
»  and  in  thefe  m.elancholy  Solitudes  the  gracious  God 
-«  and  penitent  Soul  meet  and  embrace  each  other^ 
•««  A  broken  and  contrite  Heart  is  re-  pri  y 
«  puted  a  Sacrifice,  and  thou  in  marvel-  -^ ' ' 
«  lous  Condefceniioa  preferreft  it  before  the  Odours, 
«  the  (weeteft  Incenfe,  or  whole  Hecatombs  of  Burnt- 
Dj  Offerings*  Of  this  that  precious  Ointment,  whofe 
»  Perfumes,  when  it  anointed  thy  holy  Feet,  filled 
w  the  whole  Houfe,  was  an  Emblem  ;  for  thou,  Lord, 
90  never  didft,  or  wilt  defpifc  a  Soul  afflided  with  a 
33  Senfe  of  Sin.  Contrition  and  Humility  are  ourSan- 
>3  diuary  againft  the  Rage  and  Malice  of  our  Spiritual 
j3  Adverfary  ;  and  Tears  of  Penitence  are  that  puri- 
*'  ^y^^E  Stream,  which  wafhes  off  the  Stains  and  Bie- 
5^  miik^i^  pf  py.i;  dcfikd  Souls^ 

CHAP, 


^  '  — 

254  of  the  Imitation  book  in. 


CHAP.  Lvm. 

The  Grace  of  Cod  dwells  not  with  vporldly-mindei 
Men^ 

Chrifi.l  -T^HE  Tokens  of  my  Love  are  of  a  noblee 
JL  kind,  than  that  they  fhouM  fubmitto  be 
rivali'd  by  the  Bleffing  of  this  World  ;  for  heavenly 
Comforts  difdain  to  mix  with  thofe  of  Earth,  If  then, 
my  Son,  thou  deiirefttobe  filled  full  of  my  Benedidion 
and  Grace,  all  that  obftrud  its  free  PofTeffion  of  thy 
Heart  muffcbe  effedually  difcarded^  Covet  Retirement, 
and  prefer  private  Converfacion  with  God  before  all 
theDiverfions  of  human  Society,  Efteem  no  Compa- 
ny io  delightful  as  thy  Cloil'et  and  thy  Devotions,  and 
there  by  fervent  Prayers  pour  out  thy  Soul  alone,  thac 
thy  Zeal  may  bequicken'd,  andthy  Peace  of  Con  fcience- 
fecured.  Let  the  whole  World  bemeanin  thy  Efteeni* 
and  account  it  a  greater  Honour  to  be  called  and  cho» 
fen  of  God,  than  any  Advantages  of  Fortune  or  Ad- 
vancement can  confer.  For  be  aHlired  thy  Soul  cannot 
iidmit  of  two  liich  different  Afte6tions,  as  the  Love  of 
Me  and  traniicory  Pka(ures.  The  mofl  intimate  Ac- 
quaintance and  deareft  friends  muft  not  ftand  in  Com- 
petition with  Me ;  but  they  who  will  be  mine  in  good 
carnefl,  muft  follow  the  Apoftle's  Advice,  and  behave 
themjehes  as  Strangers  and  Pilgrims  in  a 
2  Pet.  nu       j^^^jj  ^^^^^  ^^^  ^^^^^^  ^^  difihed.  And 

when  the  Time  of  this  or  cheir  own  Diflblution  ap- 
proaches, the  Joy  and  holy  Truft  of  that  Mind,  which 
fits  loofe  to  all  here  below,  is  more  blefled  than  Words 
can  exprefs. 

But  to  live  thus  abftraded  and  difengaged  from  the 
World,  is  a  Perfection  nor  attaniable  by  every  commoa 
Man  ;  nor  can  the  fenfual  Perfon  tafte  the  Delights,  or 
enjoy  the  Liberty  of  a  true  ipiritnai  Suce^  For  this  re* 

quires 


""  ■         ■         — — — — — — ^— ^B* 

BOOK  111*   o/"  Jefus  Chrift.    2^f 

quires  a  diftance  to  be  kept  from  all  exrernal  Objeds, 
that  thofc  things  human  Nature  loves  mofl:  tenderly 
fbonldbe  renounced;  n.iy,  even  that  himfclf  (lio'dd  be 
fb  ;  for  each  Man  is  his  own  worftEnemyj  andthe'mofl: 
threatning  Dangers  rife  from  within^  He  that  hath 
gained  an  entire  Conqueft  over  himfelf,  will  find  no 
mighty  Difficulties  to  tubdue  all  other  Oppofition ;  and 
this  is  a  compleat  Vidtory  indeed.  And  when  the  (m- 
fual  Appetite  fubmits  readily  to  the  rational  Powers, 
^nd  thofe  Powers  again  as  readily  fubmit  to  my  WilU 
this  Man  is  Mafter  of  himfelfand  all  the  Worlds  But 
they  vSio  would  afpire  to  this  Perfedion3  mufr  fet  out 
with  "Refoludon,  and  early  lay  the  Axe  to  the  Root  of 
the  Tree  ;  that  no  darling  Sin,  no  corrupt  or  inordi- 
nate AfFcdtion  may  be  left  Handing*  For  all  that  Bit- 
ternefs  and  Siri,  which  is  necelfary  to  be  hewn  down* 
in  order  to  an  entire  Reformation  and  heavenly  Purity 
of  Heart  and  Life,  are  bur  fo  many  Branches  of  that- 
corrupt  Stock,  the  irregular  Love  of  a  Man*sown  felfv 
And  when  that  Stock  is  killed  and  cut  down,  profound 
Peace  and  uninterrupted  Happinefs  are  the  Confequentsi 
of  fuch  Mortification* 

The  only  Reafon  why  fo  inahy  continue  ftill  en- 
tangled in  fenfual  AfFedions,  and  find  themfelves  un- 
able to  fbar  above  themfelves  and  the  Incumbrances 
here  below,  is,  that  very  few  have  attained  to  the  Skill 
of  dying  to  their  own  Inclinations,  and  divefling  them- 
felves of  narrow  and  felfifh  Defigns.  For  he  who  af^ 
feds  to  converfe  freely  with  God,  tnuft  firft  abandon 
all  carnal  and  immoderate  Defires,  and  get  loofe  from 
thofe  Enranglemerits  which  clog  and  faften  down  the 
Soul  to  Earth*  They  who  will  retain  a  Fondnefs  of  any 
created  Being  by  minding  temporal  things,'  fhew  that 
they  are  content  to  fet  up  their  Reft  fhort  of  Heaved 
and  God  himfelf,  Se(  therefore  th  yiffe-  ^  j  r--- 
ttwns  on  things  above ^  and  not  on  things  on 
ih€  Efirth  ;  for  no  Man  is  [njfident  for  the  Service  of 


•  "■ •-       -  -  -- '     -    -    ■  -    ---■ 

20  Of  the  Imitation  moKlii^ 

7U  ^f.    '      .    ^'^0  Aiaflers  ;  nor  canji  thou  love  Me  and 
*    *    ^*  Mammon  both^ 


C  H  A  P.     LIX. 

Ihe  different  Motions  of  Nature  and  Grace, 

Lhrtjt.j  ri£  careful,  my  Son,  to  diftinguifh  betweeisr 
i-J  Nature  and  Grace,  and  nicely  to  obfervc 
.their  different  Tendencies  and  Profpeds.  Fo«  thefe 
are  fb  very  diftant,  fo  contrary  to  each  other,  and  yet 
Avithal  fo  intricate,  that  they  require  a  fpiritual  and  en- 
lighten'd  Underftanding  exadly  to  difcern  them*  In 
the  general  Defire  of  Good  all  Mankind  agree*  This- 
is  the  Spur  and  Spring  of  every  Word  and  A(5tion  5 
but  that  which  produces  fo  very  different  Effects  from 
the  fame  original  Caufe,  is,  that  Men  often  miftakc 
Shadows  forSubftancej.and  are  impofed  upon  by  fal(e 
Appearances  of  Good* 

Nature  ads  craftily,  allures,  enfiiares,  cheats  thofe 
tliat  attend  to  her  Wiles,  and  propofes  the  gratifying 
Jberfelf  for  the  End  of  all  fhe  does.  Grace  deals  can- 
didly and  fincerely,  complies  with  no  Evil,  puts  no 
Cheat  upon  Men,  does 'all  with  regard  to  God,  and 
lefls  in  him,  as  its  fupreme  and  only  End*.  Nature 
declines  Death  and  Sufferings,  hates  Trouble  and  Sor- 
row, Subjedion  and  Obedience  ;  Grace  is  exercifed 
in  perpetual  Mortification  and  Self-denial,  chufes  to 
be  over-ruled,  to  fubmit  >  nay,  reftrains  even  lawful 
and  innocent  Liberties  5  does  not  affed  Dominion 
and  Superiority,  but  chufes  to  live  in  a  State  of 
Humility  and  Subjedion  ;  and  eftcems  no  Hardfhip:. 
iio  Compliance  uncafy  for  the  fake  of  God  and  a 
good  Confcience.  Nature  is  felfilh,  and  always  com- 
putes what  Profit  every  Adion  may  bring  to  the  Per- 
ipn  that  does  it;  Grace ov^r(gok;s  all  private  Gain,  and 

laboura 


BOOK  J II.   of  Jdus  Chrift  2^7 

labours  chiefly  ro  promoce  the  Pubhck  Good*  Nature 
delights  in  Honours  and  Preferments,  in  a  celebrated 
Name,  and  the  Commendation  of  Men;  Grace  alcribes 
all  the  Honour  and  Praife  to  God,  and  thinks,  that 
things  done  well,  are  well  rewarded  by  his  Acceptance 
and  Approbation,  Nature  dreads  Ignominy  and  Con- 
tempt, but  Grace  accounts  it  Matter  of  great  Joy  to 
be  expoied  and  vilified  in  a  good  Caufe.  Nature  is 
plcafcd  with  Eafe,  and  Indulgence,  and  bodily  Reft  > 
Grace  is  ever  active,  and  undertakes  Bufinefs  and  Toil 
with  Chearfulnefs,  Nature  is  charmed  with  Beauty  and 
Curioiity,  and  difdains  things  that  are  mean,  and  vul- 
gar, and  common ;  Grace  is  delighted  with  fuch  as  are 
plain  and  low  in  the  Efteem  of  the  World,  difdains 
not  ihofe  that  are  unpalatable,  nor  thinks  herfelf  the 
worfe  for  the  want  of  outward  Gaieties  and  Ornaments, 
Nature  aims  at  rranfitory  Enjoyments,  is  fond  of 
Wealth  and  Increafe,  tenderly  affedredwich  Loffes  and 
Difapp ointments,  and  provoked  to  the  laft  degree  with 
Infolence  and  Reproach  ;  Grace  keeps  eternal  Advan-* 
tages  in  view,  negleds  the  fading  and  perifhing ;  bears 
Lodes  with  Evennefs  of  Temper,  endures  Contempt 
and  Scandal  patiently*  For  thefe  (he  confiders  ara 
Things  of  no  mighty  Concern,  to  one  whofe  Hearc 
and  Treafure  are  in  Heaven,  a  Place  where  they  are 
fafe  and  no  Misfortune  can  reach  them*  Nature  is 
niggardly  and  griping,  and  chufes  rather  to  receive 
than  give  ;  Grace  bountiful  and  kind,  de(pifing  fordid 
Gains  and  Par/imony,  content  with  a  little,  diftributej 
liberally  and  chearfully,  and  efkems  it  .^ 
more  hiejjea  to  give  than  to  receive. 

Nature  inclines  to  Creature-Comforts,  to  fleflily 
Delights,  to  worldly  Vanities  and  Pomps,  to  wan- 
firing  and  idle  Diver/ions  ;  Grace  fixes  the  Heart  upon 
God  and  Goodnefs,  concerns  itfcif  with  the  World 
as  little  as  may  be,  hates  ficfhly  Lufts  ;  checks  and 
fonfiues  jcoving  liiiagi nations,  and  afte(^  Privacy  and 
4       K  ^  Solica4e 


2^S  Of  the  Imitation  bookIIIo 

Solitude.  Nature  is  much  delighted  with  fenfual  Plea- 
fures  ;  Grace  feels  no  Pleafure  but  in  God  alone,  and 
prefers  that  before  all  the  Delights  that  the  Objects  of 
5enfe  can  afford*  Nature  does  nothing  without  fome 
Profpedl  of  Inrereft,  and  for  every  Kindnefs  expeds  as 
good  or  better  Returns,  either  of  Things  in  kind,  or 
at  kaft  of  Favour  and  Applaufe  for  its  pretended  Ge- 
lierolity  and  fets  a  very  high  Value  upon  all  the  Obli- 
r^aaons  it  lays  ;  Grace  deiires  no  Recompence  in  this 
AVoild,  but  looks  upon  God  as  her  Reward  ;  nor  are 
the  Supphes  and  Conveniences  of  Life  any  farther  of 
Confideration  with  her,  than  as  a  comfortable  Subfifl- 
ance  in  this  World  may  be  ferviceable  in  promoting 
and  facilitating  the  Endeavours  after  another^.. 

Nature  values  herfelf  upon  a  diflfufive  Intereft,  and 
Multitude  of  Relations  and  Friends^  QuaHty  and  noble 
Blood,  and  therefore  fawns  upon  or  favours  Men  in 
Power,  courts  and  carrelles  the  Rich,  commends,  and 
is  partial  to  Perfbns  of  the  fame  Condition,  or  Opi-- 
nion,  or  Party  ;  Grace  is  charitable  and  kind  even  to 
Enemies,  is  not  exalted  by  great  or  num.erous  Friend- 
fhips,  and  thinks  the  Defcent  and  Family  of  a  man  a 
Very  dcfpicable  thing,  unlefs  his  Virtue  be  as  much 
more  eminent  then  thofe  of  his  Inferiors,  as  his  Birth 
and  Rank  is  above  theirs,  Grace  favours  the  Poor 
rather  than  the  Rich,  and  is  more  concerned  for  the 
Bard  Fortune  of  an  innocent  Perfon,  than  of  a  great 
one  ;  pays  its  Refpeds  to  true  intrin/ick  Worth,  not 
CO  the  mere  Signs  and  Trappings  of  it,  which  often 
only  fhew  where  it  ought  to  be,  not  where  it  really  is ; 
encourages  the  Good  in  Virtue,  inftead  of  Hattering 
and  fbothing  up  the  Mighty  in  their  Wickednefs  and 
Folly,  and  labours  indefitigably  to  conform  thofe  who 
profefs  themfelves  God's  Children,  ro  the  Likenefs  of 
their  heavenly  Father's  Excellencies,  by  propagating 
aJl  manner  of  Piety  and  Goodnefs^ 

Nature^ 


BOOK 


III.  of  ]c{us  Chrift.   25'9 


Nature  is  eafily  provoked  to  Difcontent  by  hard 
Circumflances  ;  Grace  bears  Want  and  Poverty  with 
Meeknefs  and  much  Patience,  Nature's  Ends  and  De- 
iigns  conftantly  center  in  herfelf ;  but  Grace  confiders 
her  Original,  and  thinks  that  all  fhould  return  thither 
from  whence  at  firft  it  came,  lirrogates  nothing  to  itfJ£ 
is  not  afTuming,  does  not  content  for  Praife  or  Prefe- 
rence, is  not  dogmatical  and  peremptory  in  her  owa 
Opinions,  but  in  all  Searches  after  Truth,  fubmits  her 
own  Reafon  and  Judgment  to  the  incomprchenfible 
Wifdom  of  God,  Nature  affecbs  to  be  knowing,  t^ 
underftand  and  penetrate  the  profoundeft  and  dark(tft 
Myfteries,  makes  Oftentation  of  all  her  new  Difcove- 
ries,  and  pretends  to  Experiment  and  Demonftrati  n> 
labours  to  diftinguifh  herfelf,  to  be  thought  wifer  than 
the  reft  of  the  World,  and  woiiU  be  extolled  and  ad- 
mired for  all  that  is  fpoken,  or  written,  or  done  : 
Grace  thinks  it  not  advifable  to  lav  out  Time  or 
Thought  upon  new  or  unprofitable  Curiofities,  but 
confiders  that  the  Ruin  of  Mankind  is  owing  to  that 
bufy  defire  of  knowing  what  God  thought  fit  to  con- 
-ceal  from  them. ;  that  this inquifitive,  pretending  Tem- 
per, is  a  Sprout  from  that  old  Root  of  Bitternefs.; 
that  eftabhlh'd  Truths  may  be  depended  upon,  but 
new  and  fanciful  Notions  are  almoft  no  fooner  enter- 
tained, than  they  are  difproved  and  exploded  again.J 
that  Men  fhould  therefore  check  that  vain  Pieafure, 
which  tickles  their  itching  Minds  upon  thefe  Occa- 
(ions  ;  abandon  Vain-glory,  labour  rather  to  conceal, 
than  to  publifh  their  Advantages  ;  and  make  Ufeful- 
nefc  and  Virtue,  and  God's  Honour,  the  only  End 
of  all  their  Knowledge  and  Studies.  For  to  him  alone 
all  Thanks  and  Praife  muft  of  neceflity  be  due,  who 
gives  Men  all  they  have  of  his  own  mere  Motion  and 
•free  Mercy^ 

And  fuch  is  Grace  5  a  Light  fuperior  to   Nature^ 

which  Ihould  dired  and  prefide  over  it ;  tlie  peculiar 

R,  Gift 


a5o  Of  the  Imitation  bookiii. 

Giftof  Gori;  the  diftingiiifhing  Character  of  his  Cho- 
fen  ;  the  fure  Pledge  of  everlafting  Salvation  ;  for  it 
rai fes  a  Man  s  Aff.^6tions  from  Earth  ro  Heaven,  and 
changes  him  from  Flefh  to  Spirit*  And  becaufe  thefe 
two  Principles  are  aded  by  fuch  different  Motives, 
proceed  in  fuch  different  Methods,  and  pnrfue  fuch  dif- 
fering Ends  ;  therefore,  in  proportion  as  Nature  is 
weaken'd  and  fubdu'd,  the  larger  Meafures  of  Grace 
are  imparted,  the  more  Mens  Virtues  are  improved^ 
and  rhe  glorious  Image  of  God  renew'd  in  their  Hearts 
by  holy  and  heavenly  Difpolitions, 


CHAP,     LX, 

'     The  Weaknefs  of  corrupt  Nature,  and  Efficacy  of 
.  divine  Grace^ 

I>ifiifle.  "T^Hou  haft  indeed,  my  God,  created  me 
X  in  thy  own  Image,  after  thy  Likenefsj 
Cen.  i.  14.  and  commanded  me  to  be  holy,  as  thou  thyfelf 
I  Pet.  1.  ^yf  ij^iy^  Q  gj-^nt  me  I  befeech  thee,  thac 
Favour  and  Aiiiftance,  w^hich  thy  own  Word  hath 
taught  me  is  (o  important,  fo  abfolutely  neceflary  to 
Salvation,  that  I  may  vanquifh  my  own  Nature, 
whofe  Inclinations  are  now  fo  degenerate,  fo  corrupt, 
tTiat  they  have  a  ftrong  and  conftant  Tendency  to  Sin 
»        ..         and  Death*    Fori  Feel  and  lament  a  Z/^n? 

^Om*  VIU  r  r-        '  r>   J  11 

of  Sin  in  my  Body,  warring  continually  a- 
gainfl  the  Lam  of  my  M'nd,  drawing  me  to  compliance 
with  the  flefhiy  and  fenfual  Appetite,  and  difabling 
me  from  any  Refolute  Refiftance  againfl:  its  fatal 
Motions,  except  thy  divine  Grace  pour  in  frefh 
Succours,  and  help  me  to  ftand  in  the  Day  of  BatteL 
lord,  I  have  need,  not  only  of  thy  Grace,  but  of  ve- 
%y  plentiful  and  powerful  Communications  qF  it,  to 

turn 


bookIH.    qf]e(u^  Chrift.  261 

turn  the  Biafs  of  Nature,  which  from  my  very  Infancy 
.preponderates  to  Evil,  For  this  hifcdion  is  derived 
jfrom.the  firft  Parent  of  Mankind,  and  is  the  Punifh- 
ment  of  his  Offence  diffurc<l  upon  his  whole  Poftcrity  ; 
fo  that  the  human  Nature,  which  came  pure  and  good 
our  of  thy  creating  Hand,  is  taiqted  and  perverted, 
and  all  the  Motions  now  remaining  draw  the  wrong 
way,  and  bend  to  Sin  and  Earth* 

The  little  Power  left  in  us  to  do  good,  is  ILbe  a  very 
finall  Spark  covered  with  a  huge  Heap  of  Embers  ; 
Light  of  Reafon  clouded  with  a  thick  noifome  Mift  of 
Darknefs  and  Error,  And  tho'  by  this  all  the  Diftin- 
6lionsofGood  and  Evih  of  Truth  and  Falfhood,  arc 
not  utterly  loft,  yet  the  Power  of  performing  what 
our  better  Senfe  approves,  is  gone  ;  the  Light  of 
Truth  is  dim  and  feeble,  and  the  Integrity  of  our 
Minds  and  AfFed:ions  is  blemifh'd,  and  diverted  from 
attending  to  it  impartially.  Hence  it  comes  to  pais> 
that  tho'  fometimes  I  am  delighted  with  thy  Law 
in  the  inner  Man,  and  fully  convinced  that  thj  Com^ 
.  mandment  is  holy,  and  jufl,  and  good,  condemning  Wic- 
kednefs  and  warning  me  of  the  Rocks  and  Precipices, 
which,  in  fteering  my  Courfe  through  the  Waves  of 
this  troublefome  World,  I  muft  be  watchful  to  avoids 
yet  ftill  with  the  Flefh  I  fer:ve  the  Law  of  j^ 
Sin,  and  find  a  greater  Difpofition  to  fol- 
low Luft  and  Senfe,  than  to  be  governed  by  Reafon 
and  Religion,  Hence  I  fo  often  feel  the  Will  to  d^ 
roell  ;  but  horv  to  'perform  rohat  I  thus  rviU,  I  find  not^ 
Hence  1  often  make  and  ret  sat  good  Refolutions 
with  great  Sincerity  ;  bur,  for  want  of  thy  Afliftance 
to  counterpoifemy  Iniitmiiiis,  quickly  fall  from  my 
Stedfaftnefs,  and  am  beaten  off  with  the  very  Ap- 
proach of  Difficulty  and  Oppofition.  Hence  I  difcern 
\kit  Way  I  fhouldwalk  in  >  but  when  I  am  inform'dof 
my  Duty,  and  endeavour  to  raife  myfelf  above  the 
SVorld  and  its  Tcmprations,  a  fatal  innate  Weight 
R  4  draws 


C162  Of  the  Imitation  book  hi. 

draws  me  down  again,  and  checks  my  Soul  in  irsin^ 
tended  Flights  to  Heaven  and  thee. 

How  abfbliitely  needful  then,  my  God,  is  thy  Grace 

to  help  me  in  beginning,  in  carrying  on,  in  accom- 

pliihing  every  good  Work  ;  /ince  without  it  I  can  do 

nothing,  and  ytt  with  it  can  do  even  all  things  ?  yet 

Hor  I,  Lofd,  but  thou,  who  art  in  me,  and  ftrength- 

enefl;  me.     O  Gift  truly  divine]  without  which  noDe-? 

Icrt  of  Man,  no  Endowments  or  QuaHficaiions  of  Na- 

ture  are  of  any  Worth  or  Significance  ar  all  !  Sciences 

and    Arts,  Riches  and  Power,  Beauty  and  Strength, 

Wit  and   Eloquence  what  are  they.  Lord,  or  what  to 

be  accounted  of,  \£  nor  feconded,  aflifted,  exaited,  per- 

feded  by  Grace  ?  thefe  are  Accomplilhmenrs  diftribu- 

ted  promifcuoully  to  Good  and  Bad ;  but  Grace  is  ^ 

Gift  peculiar  to  thy  Children  and  Chosen,  and  fuch  as 

renders  the  happy  Men  that  have  it  worthy  of  eternal 

Life  and  Happinefs.     A  Gift  fo  fingularly   excellent, 

that  neither  the  Gift  of  Prophecy,  nor  the  Power  of 

working  Miracles,  nor  the  underftanding  of  fublimeft 

and    mo(l:  abftrufe   Myfleries,  nor  Faith,    nor  Hope, 

nor  any  other  Virtue  or  Privilege^  can  recommend  us 

to  God  without  it. 

O  blefled  Efficacy  of  Grace,  which  makes  the  poor 
in  Spirit  rich  in  Virtue  and  good  Works  ;  and  that 
Man  fo  enrich'd,  humble  and  poor  in  Spirit  I  Come, 
heavenly  Gift,  defccnd  from  above,  flied  thyfelfinto 
my  Soul,  and  fill  every  dark  Corner  there  with 
Light  and  Comfort  ;  rouze  and  fhake  off  my  Sloths, 
moiften  the  dry  Soil,  and  command  Fruitfulnefs  out 
of  that  barren  Ground,  Vouchfafe  me.  Lord,  this 
Bleiling  ;  for  this  alone  is  fufficienr  for  me,  though 
thou  fhouldfl:  think  fit  to  deny  or  withdraw  all  that 
Nature  can  either  beftow,  oris  moft  fond  of  acquiring* 
Give  me  but  this  Defence,  and  no  Temptation  fhal} 
confound  me,  no  Calamity  difmay  or  make  me  afraid. 
Fpi:  this  alone  is  Strength  and  Courage,  Wifdom  anci 

Pro« 


^*« — ^Mai^««^M«aK 

pooKlii*    ofjeius  Chrilt    263 

Protection  ;  ftronger  than  all  my  Enemies,  and  vvifer 
than  all  human  Counfeh  and  Conrrivances  ;  the  Tea^ 
cher  of  Truth,  the  Miftrefs  of  holy  Difcipline,  tiie  Light 
of  the  Soul,  the  Solace  of  Troubles,  the  Refblver  of 
Doubts  ;  the  Balm  of  my  Wounds,  the  Difpeller  of 
Melancholy,  the  Baniihei*  of  Fear,    the  Cherifher  of 
Devotion,  the  Parent  of  Conrrition,  the  Spring  of  hcly 
Tears,  and  of  all  thofe  Sreams  that  wafh  and  purc^e 
polluted  Confciences;     What  am  I  without  this,  but 
dry  Stubble,  a  rotten  Trunk,  dead  to  good  Works, 
ufelefs  and  unprofitable,  and  fit  for  nothing  but  to  be 
trodden  under  Foot,  and  call:  into  the  Fire  r'  Let  there- 
fore, O  my  God,  I  mod  bumbly  and  heartily  intreat, 
O  let    this  Grace  and  Favour  of  thine        r  n  Af 
alrvays -prevent  and  follow  me^  and  make  me         -    Suncl\ 
fontinHally .  to  be  given  to  all  good.  Works,     after  Trinity 
that  in  all  my  u^Elions  bcgHn^  continued  and 
ended  in  thee,  I  may  glorify  thy  holy  Namey     Colled   after 
0nd  finally  by  thy  Mercy  obtain  everlafiing     Communioii 
Life.     Amen:,  Amen^ 


CHAP,     LXI, 

Self-denial  enforced  from  Chrijl*s  Example ^ 

Chriji.l  'T~^HE  more  my  Son,  thou  forfakefl  thy 
X  felf,  the  nearer  Approaches  thou  ma- 
keft  toward  Me.  As  the  Defires  and  intemperate 
Love  of  Things  without  muft  be  difcarded,  in  order 
to  the  Peace  of  one's  own  Breaft  ;  Co  even  the  Love  of 
one's  own  felfmuft  be  laid  afide,  in  order  to  a  perfecfl: 
Union  with  God,  Learn  therefore  abfolurely  to  de- 
ny thy  own  Will  for  mine,  without  Contradi<5lion  or 
Complaint.  Follow  Me,  lam  the  Way,  the  Iruth,  and 
th^  Life,  W^ithouc  the  Way  can  be  no  walking  >  with- 
L  R  f  out 


.■  ■       ^ — — ^ 

264  Of  the  Imitation  book  it i* 

TOur  the  Truth  no  Knowledge  ;  without  the  Life  no 
living*  Keep  then  in  this  Way,  for  it  is  unalterable^ 
believe  in  this  Truth  for  it  is  infallible  ;  hope  for^ 
and  afpire  to  this  Life,  for  it  is  true,  happy,  and 
eternal  Life*  Continue  in  my  Way,  and  thou  fhak 
know  the  Truth,  and  the  Truth  fhall  make  thee  free, 
-,  ,  .  that  thou  may H:  inherit  everlaftmg  Life^ 
Matth.^v^,    jj^^y^  rp/7^^;?^fr  into  Life,  k^ep  the  Com- 

■mandments.  If  thou  wilt  know  the  Truth,  beheve  my 
Words*  If  thou  wilt  be  perfed,  fell  that  thou  haft* 
3f  thou  wilt  fave  thy  Life  hereafter,  defpife  it  here. 
If  thou  wilt  be  exalted  in  Heaven,  abafe  thyfelf  upon 
Earth*  If  thou  defire  to  reign  with  me,  talce  up 
the  Crofs  with  me*  For  none  but  they  who  imitate 
my  Crofs^  are  in  the  right  Way  to  Happinefs  and 
true  Glory, 

Difciple^  This  Way,  O  Lord,  is  ftrait  and  rugged, 
fuch  as  the  World  declines,  and  cannot  endure  to  think 
'  -of*  Therefore  I  beg  thy  Grace  would  enable  me  to 
defpife  the  World,  and  diffent  from  the  general  Opi- 
nion of  Men,  in  compliance  with  thy  Command  and 
,  J  .  Example*     For  the  Servant  is  not  greater 

Jo  n  XV,  ^^^^  ^^-^  Lord,  nor  the  Difciple  above  his 

Mafler^  Let  thy  Servant  then  be  guided  in  thy  Steps, 
for  with  thee  is  Life  and  trueHolinefs.  And  iill  I  read 
or  hear  from  any  other  Hand,  gives  me  no  Refrefh- 
ment,  no  true  Delight. 

ChriflJ^  If  thou  knoroefl  thefe  things,  my  Son,  happ/ 
rt  .      ...  art  thou  if  thou  do  them^  For  Pradlice,  and 

phn^Liiu  ^ot Knowledge,  fliall  inherit  the  Blcflihg. 
2  ,      .  He  thatketpeth  mj  Comandments,  and  doth 

*     ^      *  them:,  he  it  is  that  loyethme,and  Iwilllove 

ijim  in  return,  and  manifefl  mjfelfto  him,  and  fet  him 
upon  a  Throne  with  me  in  my  Farher*s  Kingdom* 

DifcipieJ]  Lord,  make  me  a  Partaker  of  this  gra- 
cious Promife*  The  Crofs  which  I  have  received  from 
thy  Hand,  I  will  bear  with  Conftancy  even  unto  Deaths 

The 


BOOK  1 11.  0/ Jefus  Chrifl.     26f 

The  Life  of  a  true  Chriflian  is  indeed  one  concAiiiied 
Crofs,  but  fince  this  is  the  Way  that  leads  to  Paradife, 
it  is  by  no  means  fit  that  I  fhould  depart  from  it,  or 
repent  of  my  holy  Rcfokitions  and  good  Beginnings, 
Come  then,  my  Chriftian  Brethren  let  us  advance 
boldly.  Courage,  for  Chrift  is  with  us ;  he  does  not 
only  lead  us  on,  but  will  enable  us  to  follow  him^  For 
his  fake  wc  have  taken  up  the  Crofs,  and  for  his  fake 
we  muft  perfcvere  in  bearing  it.  Behold,  the  King 
and  Captain  of  our  Salvation  marches  at  our  Head, 
ready  to  fight  our  Battels.  Let  us,  like  gallant  Sol- 
diers, follow ;  led  us  abandon  our  Fears,  and  manfully 
prepare  to  die  in  the  Field  ;  and  not  ftain  our  Honour, 
and  lofe  our  Crown,  by  fiinching  f;om  that  Service, 
and  thofe  Hardfhips  which  he  hath  made  our  Duty  and 
our  Glory ^ 


CHAP.     LXII. 

AgAinfl  being  dejeUed  voith  Temptations, 

Chrifi!]  Judge  nor  my  Son,  of  thy  Favour  and 
jL  Acceptance  with  God  by  fuch  falle  Mea- 
fures  as  the  Warmth  of  thy  Devotion,  and  the  De- 
light which  refults  from  the  Difcharge  of  thy  Duty. 
For  I  am  better  plcafed  with  Humiliry  and  Patience, 
and  deep  Contrition  of  Heart  in  a  difconfolate  and 
afRided  State,  than  with  an  eager  Zeal,  and  the  moft 
exalted  Ads  of  an  eafy  and  profpcrous  Piety,  And 
whence  is  it,  doft  thou  think,  that  every  liitle  Scan- 
dal, which  detra6ts  from  thy  Reputation,  fo  fenfi- 
bly  affeds  thee  ?  Were  it  yet  more  to  thy  Disparage- 
ment, yet  could  it  not  be  worth  thy  Concern,  This 
ts  not  the  firft  Injury   of  this   kind,  nur   is  it  like 

to 


■  ■  ■  —  I 

266  Of  the  Imitation  book  1 11. 

to  be  the  laft,  if  thou  live  longer  among  Men^  And 
what  is  not  new  or  ftrange,  ought  not  to  furprize 
thee.  I  know  thy  Courage  and  pretended  Bravery, 
while  Danger  keeps  its  diftance.  Thou  canfl  difcourfe 
like  a  Philofopher  and  a  Chriftian,  and  give  excellent 
ildvice  to  thy  Friends  when  they  labour  under  any 
Difl-refs ;  but  when  their  Cafe  happens  to  be  thy  own, 
^nd  fome  unexpeded  Calamity  comes  home  to  thee, 
thy  Prudence  and  Refolution  forfake  thee  quite^  and 
thou  ftandeft  no  h(s  in  need  of  the  Counfel  and  Sup- 
port, which  thou  'wert  wont  (o  freely  to  impart  to 
others  heretofore^ 

Let  this  Experiment  remind  thee  of  thy  own  Frailty, 
which,  by  fuch  Inftances,  appear  not  to  be  Proof 
againfl:  the  flighteft  Misfortunes*  For  even  thefe  In- 
ftances are  gready  for  thy  Advantage?  and  bring  thee 
to  a  right  and  perfect  underftanding  of  thy  own  Con^ 
dition.  Grow  wiferar  leaftat  thy  own  Expence;  and 
as  thy  calmer  Reafon  fhews  they  oughc  to  be,  fo  let 
thy  Behaviour  manifeft,  i:hat  thefe  tender  Refentments 
of  temporal  Evils  are  banifhed  out  of  thy  Mind.  If 
thou  canft  not  entertain  Adverfity  with  abfolute  Indif- 
ference, yet  let  it  not  drive  thee  to  Defpondency  and 
wicked  Diftrufi;  ;  and  however  the  firft  Onfet  may  di- 
Iturb  thee,  yet  rally  quickly,  and  Jet  it  not  long  over- 
power thee*  And  tho'  perhaps  thou  art  not  arrived  to 
n         '  that  Perfedrion  of  count  mo  n  all  foy  rvheie 

*  '  thou  fdllefl  into  divers  Tempta^tions,  thou 

canft  not  be  excufedfrom  undergoing  them  with  Meek- 
nt(s^  and  Refignation,  and  Patience.  If  thou  art  not  yet 
got  even  thus  far,  but  fome  indecent  Refledions  rife 
up  in  thy  Mind,  yet  let  not  this  fecret  Indignation 
break  out  into  itreverent  Expreflions,  hm/et  a  watch 

Pt^l  cxii  ^t^°^  ^h  ^^'^^^^•>  ^''^^  ks^P  ^^^  ^^^^  ^f^ky  ^^P^* 

&  xxxix.*        Rcfolve  at  leaft  that  thy  Month  Jh all  not 
offend ;  and  tho'  thy  Heart  be  hot  with- 
in thee,  yet  let  not  any  paffionate  Complaints  burft 

ouf> 


M  >       I        *"  '  '  nil.-- 

BOOK  1 1 1,   ofjcfus  Chrift  26^ 

out,  which  may  caft  hnputanons  upon  the  Honour  of 
God,  impeach  the  Juftice  and  Goodnefs  of  Providence^ 
or  give  Offence  to  thy  weaker  Brethren.  For,  by  thus 
manning  and  guarding  well  the  Outworks,  thy  inward 
Commotions  will  in  time  be  compofed  >  thy  Sorrow  by 
degrees  fh'all  turn  into  Joy,  and  the  Favour  and  Merc/ 
of  God  be  inchned  to  reUeve  and  comfort  thee,  in  re- 
compence  to  thy  Reverence  and  Submiilion  to  his  good 
Plea'hre^ 

uds  r  live,  faith  the  Lord,  I  roill  help  theefpeedilj/,  and 
eomfort  them  voho  earyieflly  feek^me,  who  put  their  trufl  ifs^ 
my  Salvation^  Call  up  thy  Chriftian  Fortitude,  and 
iinknot  under  thy  Burthen,  but  prepare  for  greater  Tri-^ 
als^  If  thy  former  Troubles  have  overwhelmed  thy  Spi- 
rits, prevailed  over  thy  Temper  and  thy  Virtue  V  let 
not  the  Remembrance  of  your  former  Trials  difcourag? 
thee*  Ihe  Lord  k^oroeth  whereof  thou  art  ^^  ... 
made,  he  remembreth  that  thou  art  hut  Duji  r  •^*  "^ 
A  Man,  and  nor  God ;  Flelh  and  not  Angel,  or  un^ 
bodied  Spirit;  How  canftthou  then  expert  to  continue 
in  an  undifturb'd  State  of  Goodnefs  >  How  fhould 
thy  Virtue  be  above  the  fhocks  and  Ihakings  of  Tem- 
tation,  when  even  the  Angels  kept  not  their  firft 
Eftate,  and  Man  in  Paradife  fo  foon  fell  from  Inno- 
cence ?  I  am  thy  fole  Protedtion,  who  raife  the  Souls 
dejedted  with  Sorrow,  preferve  thofe  who  acknowledgc 
and  bewail  their  ©wn  Weaknefs,  and  glorify  with  my- 
felf  the  humble  Chriftians,  who  are  afhamed  of  their 
Follies  and  Mifcarriages. 

Difeiple^']  Blefled  be  rhy  Mercy,  for  the  gracious 
Words,  which  drop  from  thy  Mouth,  foft  as  the  gentle 
Dew,  and  fweeter  than  Honey  and  the  Honey-comb.. 
What  would  become  of  me,  in  the  Extremity  of  my 
Diftrefs  and  Anguifh  of  my  Soul,  did  not  thy  Promi- 
fes  and  feafonable  Inftrudtions  rcri^efh  and  comfort  me  ? 
But  be  it  as  thou  wilt;  for  I  carjiot  think  it  any  great 
matter,  how  'long  or  boifterou2  my  Voyage  is?  fo  thou 

ar 


^68    Of  the  Imitation  boorIii 

at  bfr  condiid  me  faf-e  to  that  peaceful  Haven,  where 
good  Men  are  at  reft.  Let  my  Afflidions  be  never  fo 
great,  fo  thou  grant  a  happy  Ilfue,  and  turn  my  Suf- 
ferings to  good  effed:^  Be  my  Condidon  in  ti  is  Life 
Adverfe  or  Prosperous,  no  Profperity  will  profit,  no 
Adverfity  harm  me,  but  in  Proportion  to  the  State  in 
whici'  I  die.  And  if  I  go  well  out  of  the  World,  my 
Continuance  in  it  cannot  be  fo  troublefome,  that  I 
(hould  have  caufe  to  repent  or  complain.  Order  my 
Affairs  then  as  thou  pleafeft ;  but  always,  O  my  God, 
remember  me  for  good.  Lead  me  in  the  right  and 
ready  wav  to  thy  Kingdom,  difpofe  my  every  Adion 
towards  "he  Artainmeni"  of  Salvation,  and  let  wte  jo  pafs 
through  Things  Temporal^  that  I  finallj  loje  not  the  things 
Etern^ii^     Amen. 


CHAP,     LXIIL 

Againflr  Prying    into    Things  too  high  for  us,  an^ 
pretending  to  fathom  the  Depths  of  God  and 
Providence^ 

Chrtft,]  T^O  nor,  my  Son,  take  upon  thee  to  di{^ 
1~/  putc,  or  determine  any  thing  concern- 
ing abftrufe  and  difficult  Points;  nor  too  curiouily en- 
quire into  thofc  mifterious  Difpenfacicns,  w4iich  God 
hath  purpofely  concealed  from  thee*  Concern  not 
thy  felf  about  the  amazing  Diftributions  of  Grace  oir 
Providence  ;  why  one  Man  is  forfiken  and  in  Dif- 
favour  with  God,  anorlter  fb  furprizingly  indulged 
by  him  ;  This  Ptrfon  exercifed  with  Afflictions  and 
Sorrows,  or  That  (o  ^f  idy  dealt  with,  fo  unaccoun- 
tably exalted.  Thcic^aie  Things  out  of  thy  Sphere; 
And  all  the  Parts  and  Penetration,  the  acuteft  Wir> 
and  acquired  Improvements  .of  Man^  are  much  too 

fliort 


HI        I  li ■    I        I       ■     I  ■.  II 

BooKin.    o/"  Jeius  Chrifl:.  269 

ihorc  and  Feeble,  to  enrer  into  the  Reafons  of  the  Di- 
vine  Counfcls.    If  therefore  fuch  Ciiriofiries  return  up- 
on thee,  look  upon  them  as  the  Suggeftions  of  the  De- 
vil, by  which  he  labours  to  difquiet  and  unfettle  thee<> 
If  Men,  impertinently  bufy,  require  a  Solution  of  fucb 
Difficulties,  content  thyfelf  with  that  general  Anfwes 
of  the  Prophet  :  Righttous  art   thou,  O    ^ 
Lord,  and  jufi  are  thy   judgments  ;  7he    'pr^]^  xix.  * 
judgments  of  the  Lord  are  true  and  righte- 
ous altogether  ;  His  Righteoufnefs  ftandeth  like  the  ftrong 
Mountain^  fix'd  and  immoveable,  eminent  and  confpi- 
cuous ;  And  his  Judgments  are  like  the  great    p/^/^xxxvi.7 
Dee^  :  A  vaft  and  dark  Abyfs,   fuch    as 
we  cannot  fee  to  thee  bottom  of,  or  fathom  with  the 
fhort  Line  of  a  Finite  Underftanding^ 

My  Methods  and  Dealings  are  to  be  admired  and 
had  in  reverence,  not  fawcily  criticized  upon,  by  mj^ 
own  Creatures,  For  no  Creature  can  have  a  Capa- 
city proportioned  to  them  ;  and  what  Men  cannot 
comprehend,  they  fhould  not  prefume  to  take  into  Ex- 
amination^ 

As  little  ought  they  to  enquire  and  di{pute  concern- 
ing the  Merits  or  the  Preference  of  Good  Men  :  Which 
of  the  Saints  excels  in  Virtue,  or  is  greatefl:  in  the 
Kingdom  of  Heaven.  For  thefe  are  Queftions,  ivt 
which  Men  are  no  ways  concerned,  fuch  as  engender 
Strife  and  Debate,  and  turn  to  no  good  'Account. 
They  cherifh  Arrogance  and  Pride, Envy  and  Faction, 
while  Men  break  into  Parties,  and  each  contends  iot 
the  Pre-eminence  of  Him,  whofe  Order  and  Patronage 
iic  is  devoted  to,  or  whom  his  own  Vain  Imagination 
inclines  him  moft  to  honour^  The  efFe6t  of  this  is  very 
vifible,  and  the  Mifchiefs,  that  fpring  from  fuch  an  im- 
pertinent Zeal,  exceeding  num.erous  and  lamentable  r 
The  Conrroverfy  neither  podible  to  be  decided,  nor 
worth  deciding,  if  it  were.  And,  if  thofe  Saints  have 
any  Knowledge  of whatpafTes  here  below^this  indifcreet 

an4 


•  — — ■  "  I  "■! 

270  Of  the  Imitation  book  1 1 1<. 

and  partial  Zeal  cannot  but  be  highly  difpleafing  to 
them*  Fori  am  nora  God  of  Conrencicn  and  Faction, 
bur  of  Order,  and  Peace,  and  Love.  And  thefe  arc 
the  Genuine  Produds  of  true  Modefty  and  Fiumiliiy, 
fuch  as  efteems  others  better  rhenitfelf/  bur  incon- 
(iftanc  vvirh  the  bold  alliiming  Temper,  which  is  reffc- 
lefs  and  difcontended,  if  any  other  be  preferred  before 
it*  It  may  be,  Affedion  and  honefi:  Zeal  may  difpofe 
fome  Men  to  be  more  liberal  in  their  Relpcd:  on  this 
or  tharSide  of  the  differing  Parries  ;  bur,  do  nor  fuch 
eonfider,  rhar  fuch  Aifediion  is  nor  the  effed  of  Grace 
or  Religion,  but  merely  of  Fiuman  Iniirmiry  ?  Thefe 
are  fuch  Prepoileffions  as  I  can  never  be  capable  of ; 
for  all  rhe  Sainrs  are  equally  mine.  My  Fiand  made 
them  Men,  my  aflifting  Grace  made  them  Sainrs  ;  I 
enriched  them  with  Virrues,  and  crowned  them  all 
wirh  Glory*  I  know  whar  each  have  done,  whar  Oc- 
calions  rhy  had,  whar  hnprovemenrs  they  made,  I 
foreknew  them  before  Time  was  5  rhey  chofe  not  me* 
but  I  them  ;  and  fingled  them  our  of  rhe  Common 
Crowd.  I  drew  them  with  the  Cords  of  Love  and 
Mercy,  conduced  them  rhro'  grear  Varicry  of  Trials 
andAfflidFions  ;full:ain'd  them  wirh  uncommon  Com- 
for?-s  and  Recruirs,  enabled  them  to  perfevere,  and  re- 
warded rhe  Conftancy  myfelf  had  given.  I  know  rhe 
firft  and  laft  ;  and  my  fatherly,  my  inexpreflible  Af- 
fedFion  exrends  ro  rhem  all*  For  all  are  Inftrumenrs 
of  my  Praife  and  Glory^  fo  many  Monuments  and  E- 
rernal  Trophies  of  my  Goodnefs  >  freely  advanced  ro 
whar  they  are,  by  my  Bounry  and  Favour,  wirhour  any 
Right  or  antecedent  Merir  of  rheir  own.  He  rherefore, 
who  defpifesrhe  leaftof  rhefe,  is  gniky  of  Difrefped  ro 
the  greareft  ;  for  rhis  Conrcmpr  reHeds  at  laft  on  Me, 
the  Aurhor  of  their  Virrues  and  rheir  Happinefs  ;  and 
therefore  in  Me  alone  fhbuld  all  rhe  Fionour,  pretend- 
ed to  be  paid  ro  Them,  cenrre*  Their  Interefts  and 
Properties  are  no  longer  feparace  5  For  Chariry  harh 

.'    made 


600KI1I.  o/ Jefiis  Chrift.     271 

L. ; ► 

made  ch em  One,  and  knit  them  into  the  fame  Myftical 
Body,  whofe  Honours,  and  Advantages,  and  Inclina- 
tions, and  Joys,  arc  infeparably  the  fame.  Nay,  which 
is  the  urmollPerfcdtion  of  Charity,  they  all  confpire  in 
loving  Me  more  than  tlKmfclves,  or  any  Merits  or  Re- 
fpedts  of  their  own  ;  for,  being  in  that  happy  State  ex^ 
altcd  above  themfelves,  they  are  entirely  taken  Up  with 
the  Love  and  Honour  of  God*  This  is  their  Happirels 
and  utmoft  End.  Nothing  can  divert  them  to  mcanet 
Profpeds,  no  mixture  of  Self  comes  in  betwixt,  to  damp 
the  pure  Flames  of  this  everlafting  Love. 

Away  then  with  thefe  vain  Curio/ities,  thefe  eagejf 
Difpures,  concerning  the  Condition  of  the  Blcfled  t 
which  betray  a  Prevalence  of  Carnal  and  fenfual  Ap- 
petites, fuch  as  have  no  Notions  higher  than  particu- 
lar Gains  and  feparate  Interefts^  Nature  and  Partia- 
lity incline  fuch  Difpofitions,  to  a6t,  and  Defire,  and 
Love,  and  Hate,  upoti  privat  and  perfonal  Ccnhdcra- 
tioiis  ;  and  then  they  fondly  transfer  the  fame  Idea's 
^nd  the  fame  Behaviour,  from  Earthly  to  heavenly  Ob- 
je(ftsi  .  Alas !  The  difference  is  the  wideft  in  the  World, 
and  nothing  in  Nature  fo  diftant>  as  the  (illy  Imagi- 
nations of  fuch  Novices  in  Matters  of  another  World> 
from  thofe  jufter  Apprehenfions,  which  Minds,  en- 
lighthed  from  above^  entertain  upon  thefe  OcCafions* 
Be  not  too  curious  then,  my  Son^  in  Matters  above 
thy  Capacity  ;  but  rather  let  it  be  thy  Care  andconftant 
Thought,  how  thou  may 'ft  be  found,  rho'  it  be  but 
the  leaft,  in  the  Kingdom  of  Heaven.  For  couldft 
thou  underftand  all  Myfteries  and  all  Knowledge  t 
couldft  thou  diftindlly  view  the  feveral  Orders  and 
Places  of  each  Angel  and  Spirit  above ;  yet  what  would 
this  avail,  firther  than  as  it  excited  in  the  lefs  for  thy 
Own  ,  and  greater  Zeal  for  my  Honour  ?  The  Man* 
who  feriouily  refleds  upon  the  Multitude  of  his  own 
Sins,  and  the  Defeds  and  Worthlefnefs  of  his  own 
Virtues>  how  fcwp  how  poor,  how  far  ihort  they  are 
S  of 


■■■'■■-■■'■''  '     '    .      "  ,     '  '  ■  ^  "J 

272  of  the  Imitation  book  111* 

t)f  the  Perfection  ofthofe  briglit  Examples  heretofore, 
employs  his  Mind  upon  a  Subjcd,  ,w[nch  God  likes 
iniich  better  than  fiich  empty  Speculations  of  them  who 
have  fet  thofe  Examples^ 

This  is  a  Controverfy,  which  they  themfelves  never 
trouble  them felves  about.  For  they  afcnbe  nothing  to 
any  Deferts  of  their  own,  but  acknowledge  the  whole 
of  what  they  have  and  are,  to  be  the  fole  EfFed  of  my 
infinite  Liberality  and  Love^  And  their  Happinefs  and 
Honour  is  complear,  by  the  Joy  they  rake  in  the  Frui- 
tion of  God  and  his  Glorv^  The  more  exalted  any  of 
thefe  are,  the  more  modeft  they  are  ;  the  more  dear, 
and  the  more  hke  to  me.  Thus  much  is  intimated  by 
that  Vilion,  where  they  are  faid  to  cafl  their  Crown  at 
n  the  Feet  of  God,  and  falling  down  upon  their 

Faces  before  the  Throne>and before  theLamby 
to  rvor/bip  him  that  livtth  for  ever  and  ever^ 

How   abfurd  is  it  to  fee  Men  zealoufly  contending" 

who  is  greateft  in  the  Kingdom  of  God,  who  are  not 

ioiicitous  in  the  mean  while  to  know,  what  much  more 

nearly  concerns    them,   whether  they  fhall  have  any 

place  at  all  there  themfelves  ?  And  yet  to  be  leaft  there 

is  to  be  great,  for  even  the  leaft  are  Sons  and  Heirs  of 

Pfal  Ix  22       ^^^*    -^  ^^ttle  one  jhail  become  a' thoptfandy 

^ ]j^.  ^Q.      and  the  Child  [hall  die  an  hundredTears  old^ 

but  the  Sinner  of  an  hundred  Tears  old  jh alt 

he  accurfed.  When  the  Difciples  enquired  who  fhould' 

be   the  greateft  in  the  Kingdom  of  Heaven,    this  was 

,y  ^^      ...      the  Anfwermade  to  that  Demand  :  ^at^P^' 
Matt,  xvni.  ,  j        j  1  ,     ,    ^1  ■, 

ye  be  converted^  ana  become  as  little  Chtl- 

dreny  ye  jljall  in  no  wife  enter  into  the  Kingdom  of  He  a- 
riien.  Therefore  whojoever  jhall  humble  himfelf  as  thiT 
Hi  tie  Child^  the  fame  fhall  be  greatefi  in  the  Kingdom  of 
Heaven.  Wo  to  them  who  di(dain  to  imitate  the  Humi- 
lity and  Mccknefs  of  httle  Children;  forftrait  and  low 
^  the  Gate  ofHtaven,  liich  as  the  towrings  of  Ambition^ 


BOOK  III.    ofjefm  Clirift.  273 

.1  --  '  O  I  ■  II 

and  (wellings  of  bloated  Vanity  can  never  ftoop  to,  or 
enter  ar.  Wo  to  the  Rich,  who- ave  their  Confolation 
in  this  World,  for  while  the  Poor  are  admitted  into 
Paradife,  they  (hall  ftand  Weeping  and  WaiUng  with^- 
oiit^  But  rejoice,  ye  Meek,  and  Humble,  and  Poor, 
for  Yours  is  the  Kingdom  of  God;  if  yc  heartily  em- 
'brace  and  obey  the  Truth,  and.be  Rich  in  Patience  and 
goodDifpoiirions. 

C  HAP.  LXIV. 
God  is  all  the  Good  Mans  Hope  and  Confide/ice^ 
■Difciple.]  T  j^  ^^^^^^  Q  Lord,  is  my  Hope,  while 
X  here  below  •?  or  -what,  of  all  the  Things 
-under  Heav?n,  can  minifter  Peace  and  Gcmfortto  my 
Soul?  Trulj  my  Hope  is  even  in  Jhee,  and  my  Joy  and 
Trujt  in  thy  Mercy  alone.  When  w.ere  my  Affairs  in 
ill  Condition  with  thee/*  Or  what  can  prevent  my  be- 
ing exquirit-ly  miferable  without  dice?  Poverty  for  thy 
fake  is  infinitely  rather  to  be  t:hofen,  than  all  the 
Riches  and  Greatnefs  in  the  World,  in  Exchange  for 
vthy  Favour  -:  and  Earth  and  Exile  with  that  Favour 
more  blifsful,  than  Heaven  without  the  Fruition  of  Thee., 
-for  Heaven  is  Heaven  by  tiliy  bleflcd  Prefence .;  and 
where  that  dees  not  reiide,  all  is  Death  and  the  Grave, 
and  HelL  Thou  art  my  Defire  and  my  Portion,  and 
therefore  to  thee  my  Sighs  and  Groans,  and  Cries  and 
Prayers,  continually  afcend*  I  have  no  other  Stay  or 
Refuge,'Who  can  fend  feafonable  and  fuitable  Relief  to 
all  my  Dangers  and  Neccflities  ;  but  thou  alone  art  my 
Jhope  and  truft,my  effed:ualComforter,and  faithfulFriend 
Others  rpurfue  their  own  private  Ends  and  Advan- 
tages, but  thou  feekefl:  my  Improvement  and  Hap- 
pinefs,  and  ordered  all  Things  for  my  Good.  Even 
my  Temptations  and  Afflidtions  are  appointed  to  dome 
Service.  Thefe  are  the  Methods,  by  which  the  Fide- 
lity of  thy  Chofen  is  brought  to  the  Teft ;  and  even  the 
barflier  Difpenfations  ouglit  asmuch  to  engage  my  Af- 

fedions* 


fl  ■■      ■  '  II.  M  WH 

274  Of  the  Imitation  poor  t  ?  t^ 

^"1  -  J     ■     -       -I  1    I  '■-  II  '  -  '-'-         !■  ■      ■  ■  ,IW 

fedtions,  and  excite  my  Gratitude  and  Praife,  as  the 
brighteft  Comforts  and  moft  defired  Profperity.  In 
Thee  therefore,  O  my  God,  I  reft  my  Soul;  Thou  art 
ttiv  Sanduary,  where  I  depofite  the  Burthen  of  all  my 
Griefs  and  Troubles^  For  there  alone  can  They  and  I 
be  fafe,  fince  all  things  elfe  are  feeble  and  uncertain> 
lieither  able,  nor  always  difpofed,  to  comfort  or  pro- 
tedt  me^  Friends  cannot  do  wbat  they  wifh  ;  Great 
Men  will  not,  or  cannot  help  ;  the  Wife,  without  Tnee, 
miftake  their  Meafures ;  Books  are  but  iniignificant  Di- 
ver/ion,  arid  yield  no  folid  Confolation ;  Wealth  can- 
Jiot  buy  Eafe  and  Peace  of  Mind  ;  Fortrefles  and  Co- 
verts cannot  hide  me  from  Calamity,  unleis  thou  be 
with  thofe  Friends  and  ftrengthen  thofe  great  Men,  and 
direcft  thpfeCouncellors,  and  inftrud:  me  bv  thofe  Books, 
and  allift  me  in  the  Ufe  of  Wealth,  and  guard  that  ftrong 
Retreat.  For  Peace  and  Happinefs  are  entirely  in  Thee^ 
Thou  art  the  End,  the  Sum,  the  Source  of  all  Good; 
the  Perfedion  of  Life,  the  Depth  of  Wifdom  and  Know- 
ledge: And  Fiope  in  Thee  is  the  fureft,  the  moft  fen- 
fible  Support  thy  Servants  ca»  have,  in  the  Mifenes  of 
this  mortal  Life^ 

To  Thee  therefore  lift  I  up  my  Eyes,  O  Father  of 
Mercies  and  Lover  of  Men.  Comfort  my  Soul  in  Trou- 
ble, and  purify  it  with  thy  Grace,  that  it  may  be  a 
clean  and  holy  Habitation,  fuch  as  thy  glorious  Ma- 
jefty  does  not  difdain  to  dwell  in.  Let  no  Impurity 
be  left  in  this  Temple;  but  purge  it  thoroughly  from 
every  thing,  which  may  offend  thofe  Eyes,  that  can- 
not behold  Iniquity  or  Unclean  nefs.  Look  upon  me  in  thy  great 
^oodnefs,  and,  after  the  Multitude  of  thy  Mercies,  hear  the  Pray- 
er of  tiiy  poor  Servant,  now  wandering  in  a  diftant  and  defolate 
"VTiyernefs.  Oh  '  keep  my  Soul,  and  deliver  me ;  lead  me  fafe  thro* 
this  Vale  of  Sori;o wand  Danger,  and  conduft  me  by  the  ^ay  of 
Peac  and  Holinefs  to  my  own  Home,  even  to  my  heavenly 
Country,  the  Land  of  Fromife,  the  Prefencc  and  eternal  Fruition  of 
my   God.     A?nen. 

FINIS. 


0 


27T  ^^g  Contents  of  the  Book. 
The  Contents  of  the  Book. 

Page, 

,F  the  Contempt  of  Vanities  of  the  World,  i 
^       Modefty.  * 
The  Do6trine  of  Truth,  ^* 
Prudence  in  our  Behaviour,  lo* 
Of  Reading  the  Holy  Scriptures,  x  i ' 
Of  inordinate  AfFedtions,  I  ^ 
Diredions  for  avoiding  Pride,  and  vainConfidences.  iz\ 
Agamft  roo  general  an  Acquaintance,  and  incon- 
venient Freedoms  in  Converfation.  ii-. 
Obedience  and  a  State  of  Subjedion.  i^* 
Few  Words  are  bed-,  jg' 
Of  Peace  of  Mind,  and  a  De/Ire  of  Improvement.  1 9! 
The  Advantage  ofAfflidions,  2Z, 
Of  Refifting  Temptations.  2.^ 
Againft  Judging.  J* 
Of  Works  of  Charity.  H 
Of  Bearing  with  other  Mens  Faults.  2I 
A  Reclufe  Life,  /T 
Of  the  Examples  of  Holy  Men  in  former  A^cs.  2  / 
The  Exercife  of  a  truly  rehgious  Perfon,  2  g. 
Love  of  Solitude  and  Silence.  4., 
Compundion  of  Heart,  Vj* 
The  miferable  Condition  of  Man  confidered,  ? r  * 
Meditations  concerning  Death.  |./ 
Of  the  Laft  Judgment^  and  the  Eternal  Punifh- 

ment  of  ungodly  Men,  ^j 

Of  Zeal  in  the  Reformation  of  our  Lives.  ^j[ 

The  Life  of  the  Spiritual  Man.  7^ 

The  Advantage  of  Humihry.  L' 

The  Peace-makei,  ^^* 

Purity  and  Sincaicy,  g|* 

5  f  Know 


2/6 


^he  Contents 


Page. 
Know  thy  Self*  87^ 

The  Joy  of  a  good  Confciencc*  8?. 

Of  loving  Je/us  above  all  Things*  ^^ 

Of  Inrimare  Converfarion,  and  Friendfhip  wich 

JESUS.  9f. 

The  Difconfolate  State.  ^'g^ 

Thankfuinefs  for  God's  Mercies.  10^ 

Of  Loving  Chrifl:  in  Afflidion.  lo^. 

The  Reafonablenefs  of  taking  up  our  CroC;^  105^ 

The  Happinefs  of  fiich  a  Converfation^  ^ii?^. 

Cod  is  in  the  fmall  fti'il  Voice.  izi. 

Of  the  general xiifregard  to  God's  Word,  and  the 

Obedience  due  to  it*  i^x, 

A  Prayer  for  heavenly  Inftrudtion  and  Devotion*  iz^^ 
Walk  humbly  with  thy  God,  and  worfhip  him 

in  Truth*  117* 

The  Power  of  the  Love  of  God»  'ijo* 

The  Trial  of  true  Love*  X54, 

Grace  muft  be  received  without  Oftentation*  i^g. 
Of  acknowledging  our  Unworthinefs  before  God.  141* 
Of  doing  all  to  the  Glory  of  God.  14^^ 

God*s  Service  is  perfe6t  Freedom*  •14 f* 

Of  regulating  our  Defires.  148.- 

The  NecciJity  and  Reafonablenefs  of  Patience.  JfX* 
Obedience  to  Superiors ;  enforced  by  Chrift's 

Example*  ^^^ 

God's  Judgments  are  to  be  confider'd,  for  our 

Humiliation*  if^- 

With  what  Rcferves  we  ought  to  Pray*  ifS* 

A  Prayer  for  Grace  to  do  the  Will  of  God.  I  Co. 

God  is  our  only  Comfort  in  Trouble*  i^i. 

Of  carting  our  Care  upon  God.  i^^» 

Chrifl:  our  Pattern  of  Patience  in  Afflidion*  i^f* 

Of  bearing  injuries ;  and  how  we  may  judge  of 

true  Patience,  i^7# 

The  Ixifirmities  and  Miferies  of  our  prefentStat-c^  170. 

Of 


of  the  Book,        T/j 

Page. 
Of  placing  all  our  Hope  and  Happinefs  m  God*  174, 
A  Thankfgiving.  for  God's  Mercies.  I7g^ 

The  Things  which  nrake  for  Peace.  Igi^ 

A  Prayer  againd  Evil  Thoughts.  I87». 

A  Prayer  for  Spiritual  Iliuminatioir*  184^ 

Againft  a  Bufy  Inquiiitive  Temper^  i2f^ 

'Of  lafting  Peace,  and  True  Goodhefi*  ig^. 

True  Freedom  of  Mind.  igg^ 

Self-love  the  greateft  Obftrudion  to  Virtue  and 

Happinefs^  l^a^ 

A  Prayer  for  purity   of  Heart,  and  heavenly 

Wifdom*  192^ 

How  aChriftian  ought  to  behave  himfelfwhen 

Men  fpeak  Evil  of  him*  1 91^ 

How  God  ought  to  be  addrefTed  to  in  Time  of 

Adverfity.  i^f. 

How  the  Divine  Afliftances  Ihould  be  fought,  and 

depended  upon.  19^^ 

Of  Seeking  God  alone.  201^ 

Of  Self-denial.  zof. 

The  Changeablenefs  of  our  Temper,  and  how  ta 

fi-x  it,  207* 

Th^  Happinefs  of  them  who  lave  God*  zo^^ 

This  Life  a  State  of  continual  Temptation,  211. 

Of  defpiling  the  vain  Cenfures  of  Men.  2i^» 

A  Chriftian  muft  devote  himfelf  entirely  to  God 

before  he  can  be  happy*  21^, 

How  to  govern  one's  lelf  in  the  Affairs  of  the 

World*  218. 

Againft  too  great  Eagernefs  in  Bufinefs^  zi^ 

In  Man  dwelleth  no  good  Thing*  221* 

Of  defpifing  Worldly  Honour  2ZJ# 

Happinefs  is  not  to  be  had,  by  the  Favour  or  Friend- 

(hip  of  Men*  224. 

Againft  Vain  and  Pompous  Learning*  225*. 

Of  meddling  with  the  World  as  little  as  may  be.  228. 

Againft 


2/8  ihe  Contents  of  the  Book. 

Againft  a  fond  and  eafy  Credulity.  ^^J^ 

Of  rriifting  in  God  when  Man  fpeak  111  of  us^       Zjz* 

Nothing  too  much  to  fufFer  for  eternal  Life.        2^f. 

The  Joys  of  Eternity,  and  Miferies  of  this  prefent 
life,  2^8* 

Of  the  Defires  of  eternal  Life,  and  Happinefs  of 
Them  who  ftrive  Manfully.  Z4Z* 

An  Ad:  of  Refignaiion  to  God,  in  Time  of 
Adverfity.  24^^ 

A  Man  muft  be  content  with  meaner  A6ts  of  Vir- 
tue, when  he  is  indiipofcd  for  greater,  zfo* 

A  Man  (hould  think  Corredion,  not  Comfort  his 
Due.  zjT* 

The  Grace  of  God  dwells  not  with  worldly-minded 
Men,  zf4. 

The  different  Motions  of  Nature  and  Grace,         zj*^. 

The  Weaknefs  of  corrupt  Nature,  and  Efficacy  of 
divine  Grace,  z^o. 

Self-denial  enforced  from  Chrift's  Example.  Z(^^. 

Agairft  being  dejeded  with  Temptations.  z^j*. 

Againfl  Prying  into  Things  too  high  for  us,  and 
pretending  to  fathom  the  Depths  of  God  and 
Providence,  z^8 

God  is  all  the  Good  Mans  Hope  and  Confidence,  zyj* 


N. 


& 


■i--' 


:>Js^^ 


